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^4^ l?^^^)6«0TIS EZPERZENCE 



IiIF3 






R A Y^R^yr T E R, 

Minister of the Gob;W, Pawtucket . 



PUBLISHED WITH A DESIGN TO MAGNIFY THE GRACE 
*0F GOD ,'IN SHEWING 3VIERCY TO THE CHIEF OF 
SIGNERS, AND TO ILLUSTRATE THE GLORIOUS DOC- 
TRINES OF THE GOSPEL, ^J GIVING A CIRCUMSTAN- 
TIAL ACCOUNT OF THE TRAVEL OF THE AUTHOr's ; 
MIND, INTO THAT VIEW OF THE DOCTRINE OF CHRIST, | 
WHICH HE CONSIDERS TO BE THE TRUTH. \ 



The subject being general!]/ treated argumentatively^ 
with frequent doctrinal inferences drawn from expe- 
rience. 



WBITTEXr BIT HIBESZOEiF. 



" He found him in a desert land, and in the waste howling wil- 
derness ; he led him about, he instructed him, he kept him as the 
apple of his eye."— Deut. xxxii. 10. 



%f 



^I. H. BROWlf PRINTER. 

1829. 




3/Ip3 



RHODE-ISLAND DISTRICT, se. 

[L. S.] Be it remembered^ That on the 13th day of June, 1823^ 
and in the fifty-third year of the Independence of the United Stales 
of America, Ray Potter, of said District, deposited in this Office 
the title of a book the right whereof he claims as proprietor, in the 
following words, viz. 

^' Memoirs of the jife and religious experience of Ray Potter, 
Minister of the Gospel, Pawtucket. Published with a design to 
magnify the grace of God in shewing mercy to the chief of sinners, 
and to illustrate the glorious doctrines of the gospel, by giving a 
circumstantial account of the travel of the author's mind, into that 
view of the doctrine of Christ, which he considers to be the truth. 
The subject being generally treated argumentatiYely,with frequent 
doctrinal inferences drawn from experience. Written by himself. 
I " He found him in a desert land, and in the waste howling wil- 
derness: he led him about, he instructed him, he kept him as the 
apple of his eye."— Deut. xxxii, 10. 

In conformity to an act of Congress of the United States, enti- 
tled " An Act for the encouragement of learning, by securing the 
copies of maps, charts and books to the authors and proprietors of 
such copies, during the time therein mentioned, and also to an Act 
entitled *' An Act supplementary to an An Act entiled '' An Act for 
the encouragement of learning, by securing the copies of maps, 
charts and books to the authors and proprietors of such copies, 
during the time therein mentioned, and extending the benefit 
thereof to the arts of designing, engraving and etching historical 
or other prints.'" 

Witness, 

BENJAMIN, COWELL, 
Clerk of the Rhode-Island District. 










ADVERTISEMENT. 



It occurred to me a few days before my book was out of press, 
that it would be proper enough for me to obtain testimonials from 
a few of my neighbours, in respect to my moral and religious cha- 
racter, and prefix it to the work. I jirst thought that I would 
obtain a certificate from the church under my care \ but on re- 
flection, concluded that it might be inferred that they were 
interested to blindness in my favour; and that it would be more 
proper to obtain something from those with whom I was not par- 
ticularly connected in church capacity. I accordingly mentioned 
the subject to Mr. Bosworth Walker and Mr Wm. Allen, mem- 
bers of the Association Baptist Church in this village ; and they 
readily handed the following, with the remark, that many more 
signatures might be obtained if necessary. It is my duty, how- 
-ever, here to remark, that some of these gentlemen do not agree 
with nae, in my theological sentiments. 

Their signatures are very gratefully received, and I trust, with' 
those who know them, will be considered worthy of attention. 

" The undersigned having been acquainted with the Rev. Ray 
Potter for several years, some of us intimately, take pleasure in 
bearing testimony to the excellence of his character. We say 
without hesitation, or fear of contradiction, that during his resi- 
vdenee in this place, his moral and his Christian character have 
ibeen in all respects, as far as human observation can extend, 
unimpeachable. He has uniformly sustained the character of an 
honest; conscientious, zealous, and faithful religious teacher ; and 
lie appears to have the good will and respect of all denomina- 
tions among us. 

O. STARKWEATHER, 
BENJ. FESSENDEN, 
WILLIAM ALLEN, 
ISAAC WILKINSON, 
DANIEL SABIN, 
ARCHIBALD KENNEDY, 
JOSEPH HOOD, 
OTIS TIFFANY, 
C. DARLING, 
BOSWORTH WALKER, 
WILLIAM CHAFFEE, 
DAVID BUCKLIN. 
PawtucketjJune 4, ISSO-."^ * *',V 

In respect to the characters -and standing in society of these gen- 
tlemen, it might not be improp€>r to mejition—that Oliver Stajk- 



IV ADVERTISEMENT. 

weather, Esq. is a member of the Aassociation Baptist Church in 
this Village, has been for many years in the Senate of Mass. and 
was also one of the late electors of President of the United States. 

Benjamin Fessenden — a Unitarian Clergyman. William Allen, 
Isaac Wilkinson, Archibald Kennedy, Joseph Hood, Bosworth 
Walker, and Willian Chaffee, members of the Association Baptist 
Church in this Village, and may be ranked with the most influen- 
tial and leading members. 

Otis Tiffany— Post Master. 

C. Darling — Attorney at Law, 

David Bucklin — one of the Selectmen of the Town. 

All of the above, excepting Mr. Fessenden. have been my neigh- 
bours for about eight years — Mr. Fessenden some three or four 
years. 



(C?' PLEASE TO HEAP THE PREFACE. 

Many consider it impracticable and beneath their digni- 
ty to publish the memoirs of their life themselves, while 
living. But wrhy so? I think it sometimes expedient, and 
a duty. Great and good men have frequently done it. It 
may be answered that though great men have seen fit to do 
it, and in so doing they have benefitted mankind, yet that 
is no reason that an obscure individual, like myself, should 
undertake it. To which I answer; that although I may not 
be a great man, yet I am very sure that God has donegreat 
things for me ; and most certainly it should be the design 
of all Christians, not to endeavour to shew themselves 
great, but to magnify the name of the Lord God ; and nev- 
er perhaps did grace have more to do than in bringing me 
to submit to the reign and government of Christ. But 
there is something in my life, which more than any other 
one thing urged me to the following publication : And that 
is, after my conversion, I was taught and received the Ar- 
minian system of doctrines; became a very strong one^ (or 
perhaps to speak more consistently a very weak one) and 
preached it some time; when a gracious God took me in 
hand and drove me out of it, brought me to see its errors 
and to give it up. Since which I feel an inexpressible de- 
sire that others, who are now in the same situation, may 
see their mistake, renounce their errors, and embrace the 
whole truth. Feeling this anxiety, it seemed to me proba- 
ble if I were to write my experience and exercises, and state 
how I had been led step by step, and draw argumentative 
inferences from my experience, it might be the means of 
doing good, especially with my old acquaintances and Ar- 
minian brethren, and that this plan would be more likely 
to do good than any other — for it is difficult to get the at- 
tention of many people to doctrinal subjects, where the 
treatise is exclusively so. My prayer to God is, that in 
pursuing the course which I have, I may be the means of 
doing some good. 

To the learned, if any should ever chance to cast their 
eyes on the following pages, I would just remark that the 
author makes no pretensions to refined literature, or pro- 
found erudition. By perusing the following pages it will 
be seen that his privileges to obtain it (however desirable) 



VI PREFACE. 

have been so circumscribed, as to render it naturally im- 
possible. It is required of a man in this respect according 
to that which he hath: not according to that which he hath 
not; if therefore I write in the best style of which I am ca- 
pable, he that despiseth on this account, has yet with all his 
knowledge " one thing^^ to learn before he is fit for heaven : 
And that is humility. It may be immediately answered 
that if I cannot write elegantly and in lofty style, I have no 
right ta address the public from the press. I take the lib- 
erty to dissent from this opinion ; I write sufficiently el- 
egant to make common people understand what I mean, 
and if the learned cannot understand me, they may ask 
the illiterate to teach them ; besides I have one powerful 
objection to much of the preaching and writing, on the 
great and glorious subject of religion, in these days; if 1 
may so speak, it flies so high that it passes over the heads 
of the great majority, who ought to be instructed. Some, 
indeed, of erudition, make good use of their learning, in 
making the truths of the gospel appear plain to hearers 
and readers, of ordinary attainments ; but many appear 
to gratify their own vanity and ambition of being consid- 
ered great in the use of language, and a style that nothing 
short of a collegiate education would prepare a hearer to 
comprehend. And thus we see the wisdom and goodness 
of God, in committing the invaluable treasure of the glo- 
rious gospel of the blessed God, frequently to those, who, in 
expressing themselves,mw5^c?o it in ordinary language, and 
in a plain, unvarnished style. Of this fact I think we have 
had ample demonstration in the preaching and writings 
of John Bunyan, and others of a similar character, whose 
work« have flown down to succeeding generations- 
warning, instructing, and cheering multitudes on their 
way ; while the laboured productions of thousands, who 
have, in their writings, principally sought for literary 
fame, have either been buried in oblivion, or read with 
satisfaction but by a few solitary individuals ; and by those 
rather for amusement than for profit, 

I would by no means be understood as declaiming 
against human learning, but rather the bad use which is 
frequently made of it. Be the reader ever so learned, 
yet if he love the truth, I am well assured that he will 
greatly rejoice that the grace of God has reigned victori- 
ous over me, one of the most stubborn and obstinate sin- 
ners that perhaps ever raised an arm against its progress, 
and will admire the wisdom, power, goodness and mercy 



PREFACE. Vn 

of God, in thus leading a blind sinner by a way which he 
knew not. If he love not the truth and professes not to 
believe the system of divinity which I advocate in the fol- 
lowing pages, let him not condemn it as unworthy his no- 
tice on account of the style in which it is written, without 
proving it to be false, lest he be brought to the disagreable 
necessity of acknowledging that he cannot confute what 
he affects to dispise. My design is to promulgate truth. — 
It is dear to me, I trust ; and I also think that I feel wil- 
ling to make personal sacrifices to spread it in the earth. 
I have not the vanity to suppose that there is any thing in 
the progress of my life extraordinary, or claiming public 
attention, if I except the wonderful display of God's grace 
in the forgiveness of my sins, and subsequently '^ leading 
me about and instructing me." In this respect I do con- 
sider my life, or rather the dealings of God ivith me," 
worthy the notice of all ; as I believe it has been a subject 
of interest and attention with a higher order of beings 
than mortal men. I have these reasons, therefore, induc- 
ing me to lay the following before the Christian public, 
viz. 

1st. An illustration of the goodness and grace of God, 
and the doctrines of the gbspel, by exhibiting and draw- 
ing inferences from my own experience. 

2d. A true account of the progress of my mind, step 
by step, in giving up the Arminian system, which I was 
taught in my youth, and embracing my present views. 

3d. A full, clear, and explicit statement of what I do be- 
lieve to be truth, which I have reason to believe has been 
often misrepresented, or at least misunderstood. 

4th. A hope of doing good by softening the prejudices 
of my Arminian brethren, against the system of religion 
which I believe to be the everlasting truth of God. 

5th. A fond hope of being a means, in the hands of God, 
of leading some who are now perplexed in the same way 
that I have been myself, into the gospel liberty. 

6th. An earnest desire to comfort the people of God, and 
to be instrumental in building them up in the faith of the 
gospel. 

7th. A hope of leading sinners to repentance. 

In the course of what I have written I have endeavour- 
ed to have God's glory and the welfare of souls supremely 
in view. I have, indeed, studied to overthrow that which 
I believe to be false ; but in order to effect this, I have en- 
deavoured to avoid all unfairness in argument, and 



Vlll PREFACE. 

consider that what I have advanced is supported by plain, 
conclusive reasoning, and the word of God. I solemnly 
declare that I have a most tender regard for many who 
differ from me on points of doctrine discussed on the sub- 
sequent pages. I would not, for the world, unnecessarily 
hurt their feelings. I write for their good, sincerely wish- 
ing them well. 

When I use tlie words Arminian or Arminianism, I use 
them to avoid circumlocution, and to express, in short, the 
system of religion which those who are called by this name 
believe to be true. And I would furthermore state that I 
do not mean to impeach those whom I allude to, as being 
Arminians with holding to all which has ever been ranked 
under that head — but consider them as agreeing, general- 
ly, with Wesley, Fletcher, and that class of writers. I 
ask not the reader to give place to error, if T advance it, 
but I do ask him to freely admit truth, whatever may have 
been his former prepossessions, and prejudices against it. 
I also bespeak his candour in weighing my arguments and 
forming his conclusions. It is a most desirable event that 
the people of God should see eye to eye. Let us therefore 
hear and endeavour to understand each other. I have 
many brethren in my native state, with whom I have taken 
sweet counsel, when I was an Arminian, who now appear 
to look on me as a hydra-headed monster, because they 
say I have turned '^ Calvinist." Now I beg the atten- 
tion of these brethren to the following pages, and ac- 
knowledge that their special benefit was a subject of no small 
consideration in bringing me to the conclusion to publish 
this work, 

I acknowledge that I have changed my sentiments once, 
but not but once. This change was completed some four 
or five years since, and the reason why I changed I am 
about to shew. I have given a short sketch of my child- 
hood, Slc. thinking that it might be interesting to some. 
I have endeavoured to avoid all personalities, and would 
not have alluded to any individual by way of censure, if it 
had been possible to have consistently avoided it. In the 
account which I have given of my separation from the Free 
Will Baptists, I have been obliged to do it, or not make 
the circumstances intelligible. I have nevertheless gene- 
rally left a blank, instead of inserting the individuals' 
names. My object, if 1 know my own heart, is not to grat- 
ify personal revenge on individuals who may have injured 
me — I leave them to their God and their own consciences. 



PREFACE. 



JX 



I can truly say, that to touch on the subject of the diffi- 
culty which has taken place years ago between myself and 
the Free Will Baptists, is disagreeable; nevertheless I 
knew not how consistently to avoid it. It is so; remains 
so; and they themselves lost no time in publishing it to the 
world: and as I undertook to write the memoirs of my 
life, if I were to have entirely passed over that, it would un- 
doubtedly have been concluded by some, that I considered 
ed myself altogether in the fault, and was unwilling to let 
the case and circumstances be known. Let it be remember- 
ed, that my writings, in reference to this subject, are on the 
defensive; and not altogether on mj oivn account neither, 1 
shall undoubtedly be considered by them, harsh, censori- 
ous, and revengeful, as heretofore ; but I hope, neverthe- 
less, that I have not indulged in a malignant spirit in 
writing, nor untrue or unjust expressions in reference to 
the subject. And I am very confident that nothing in all 
which I have said can be found equally censorious with 
some of their expressions in relation to myself, particular- 
ly some remarks made by one of their preachers in Quar- 
terly Meeting, and afterwards published in the Magazine, 
not long since, which evidently were made in allusion to 
me, as I think the author will not deny. To be sure, I 
have borne testimony against their proceedings, and that 
for a good reason ; because I considered them wrong. If 
this be considered uncharitable and revengeful, then so be 
it ; I must bear the mark forever! 

I would remark that in the following work I have not 
entered into a discussion of the subject of the communion, 
considering that it might not be profitable. I am, howev- 
er, on the open communion plan, and the church under 
my care — and of course are not members of the Associa- 
tion. I am, however, as an individual, a life member of 
the Baptist State Convention, and for two years past have 
been appointed one of the board of managers, and take 
pleasure in lending my feeble aid in their Missionary ope- 
rations, and all laudable undertakings. 

Fawtucket, June 4, 1829.* 

*If I live until the 22d of this month I shall be thirty-four years 
old. 



CONTENTS. 



CHAPTER I. 

Page 
Parentage— Birth— Childhood—Youth, &c. - - 13 

CHAPTER 11. . 

Early Religious Impressions — Conversion, &c. - - 18 

, CHAPTER HI. 

Public Profession of Religion — Misconstruction of the sub- 
ject of Bearing the Cross — Lukewarmness in Religion — 
Was taught the Arminian system of Theology, &c. &c. 43 

CHAPTER IV. 

Trials respecting speaking in public — Family Worship and 
Preaching — Imprisoned for refusing to bear arms — Severe 
Sickness and consequent Exercises of Mind, - - 61 

CHAPTER V. 

Extreme Nervous Weakness — Commenced Preaching in 
Providence — The Church in Cranston dissent from the 
Six Principle Baptists, on account of the Ordinance of 
Laying on of Hands— Views of that subject, &c. - 8( 

CHAPTER VI. 

Extraordinary Trials and Apprehensions of having Fallen 
Irrecoverably Away — Fears of having Committed the Un- 
pardonable Sin— Glorious Deliverance, &c. &c. • 112 



Xn CONTENTS. 

CHAPTER VII. 

More and Dreadful Trials and Fearful Apprehensions of 
having Fallen Away beyond the reach of Mercy — Result- 
ed in being Convinced that the Doctrine of Falling from 
Graee was not a Bible Doctrine, &c. &c. - - 130 

CHAPTER VIII. 

Temporal Affairs — Difficulties respecting Meeting-House — 

Separation from Free Will Baptists, &c. &c. - 158 

CHAPTER IX. 

Further Examination and Renunciation of the Arminian 
System, &c. - - - - - - 193 

CHAPTER X. 

Relation of external circumstances continued from Chapter 

VIII. — Exercises and state of mind farther described; &c. 251 



Appended, Letter to Lorenzo Dow. 






CHAPTER I. 

Parentage — Birth — Childhood — Youth, Sfc. 

I WAS born in Cranston, R. I. about five miles west 
of Providence, June 22, 1795, where I resided until I 
was about twenty-five vears of age. My father's name 
was Andrew, and my mother's mai'den name was Nan- 
cy Remington, born in the town of East-Greenwich, 
R. I. My father is yet alive,* but my mother is no 
more ; she died in hope of a blessed immortality, 
almost two years since, having numbered about sixty- 
five years on earth. My parents were poor, but ac- 
cording to the general acceptation of the term, I be- 
lieve they always maintained an irreproachable moral 
character. They however lived, according to their 
own testimony, by far the greater portion of their 
days, without God and religion in the world. My 
mother, I believe, was brought to the knowledge of the 
truth about sixteen years since, near the time that God 
called me by his grace, and ever after was a burning 
and shining light in the church, a mother in Israel, 
and finished her course with joy. My father lived 
still longer in a state of alienation from God, it being 
but about eight years since the Holy Spirit convinced 
him that he was a lost and undone sinner, notwith- 
standing all his claims to what the world are pleased 
to term a moral life. He is now, I hope, at rest in a 

» Since the above was written, ray father has deceased. His last 
end was peace. 

B 



14 LIFE OP BAY POTTEft. 

better world. My parents being destitute of religiofS 
themselves, were incapacitated to give their children 
religious instruction, consequently I never received 
any from them in the days of my childhood or youth, 
nor do I recollect that ever any person on earth con- 
versed with me personally, in order to call my atten- 
tion to the great concerns of eternity, and the salva- 
tion of my soul, until God arrested me by his power- 
ful Spirit, and translated me, as I hope, into the 
kingdom of his Son. But my parents gave good in- 
struction so far as they had travelled themselves, and 
also enforced precept by their own example, for which 
I have reason to bless God; for I believe it was in 
consequence of their labours to hold up to my view in 
the days of my childhood what the world term dis- 
honesty, together with all external wickedness and im- 
morality in such disgusting colours ; that the loathing 
it seemed to be coeval with my existence. For not- 
withstanding I have found myself to be one of the 
greatest sinners that ever the world bore up, yet I 
cannot recollect the time when I did not look on what 
is generally termed dishonesty with the utmost ab- 
horrence. I remember when but a child, of being 
greatly distressed while with my mother, as she wa& 
gathering some very small brush, about as large a» 
iny little fingers, for fear it was stealing. One day, 
when about seven years old, as it was a fashionable 
thing with my play-mates, I thought I would use pro- 
fane language, and not be so singular. But it seemed 
impossible. I uttered one or two oaths, when I be- 
came $0 panic-struck with the thought of taking the 
name of God in vain, that I abandoned it forever. 
Indeed I was preserved generally speaking from out- 
breaking sins and open wickedness in the days of my 
childhood and youth, which in itself was a mercy of 
God, and a blessing for which I ever should be thank- 
ful ; yet nevertheless I turned this mercy, (as I am 
sure to do all others, unless prevented by divine grace) 
into a curse, which would certainly have ruined my 
$oui forever, if God had not interposed with the arm 



Liri: OF RAY POTTER. 15 

«f his power and all conquering grace, and rescued 
me from impending ruin. I say I turned it. into a 
curse. I mean I was one of the proudest Pharisees 
that ever lived, admiring and trusting in myself, while 
I condemned without mercy every deviation in others 
from my rules of self-righteousness. O how little did 
I then think that my heart was as a cage of unclean 
birds — deceitful ahove all things and desperately 
wicked — that I was entirely destitute of holiness, or 
that love to God and man, which the law requires ; 
and that it was altogether owing to the restraining 
grace of God, that I differed from the vilest out-break- 
ing sinner on earth. 1 now see plainly, that nothing 
short of an omnipotent, all-wise God, could ever have 
convinced me of these things, and all the talk about 
mere moral suasion being sufficient to bring such proud, 
obstinate, self-righteous, and self-conceited wretches 
as I was, to the knowledge of the truth, now sounds 
to me like idle tales. As it respects my natural feel- 
ings, they were easily moved. I was easily irritated, 
and on the other hand, I was too easily persuaded. 
Good nature, moving address, and pleasant words, 
were to me almost irresistible, and I know not into 
which of these weaknesses and foolish extremes I wag 
most frequently thrown. The power of sympathy 
with me was always strong. I was easily moved with 
the sufferings of my fellow beings, and although ex- 
tremely irritable, and easily excited, yet I never to 
my recollection inflicted a blow on one of my play- 
mates or companions in youth. And this not because 
I feared being vanquished, (for 1 reigned king among 
them in wrestling, on which I vahied myself) but be- 
cause my natural feelings revolted at the sight of suf- 
fering and distress ; and it is impossible for me to 
describe my sensations and pain, whenever I witnessed 
any two engaged in bruising each other. 

I was naturally of a lively turn of mind, and exces- 
sively so, except at times or intervals, when I was 
almost overwhelmed in melancholy and dejection. I 
always had a thirst after reading. At a very tender 



16 LIFE OF hav toff&U. 

age my parents were frequently under the necessity 
of using their authority in compelling me to leave my 
books at a late hour, and retire to my bed. History 
was my delight. It was a great mercy that I possessed 
this taste for books, for without it, I should not have 
attained a common school education, as my privileges 
for obtaining it were quite limited. My parents being 
poor, and having a large family, it became indispen- 
sibly necessary that I should be put to labour as soon 
as my age would possibly permit. I however gene- 
rally made a shift, after having worked through the 
summer for wages, to obtain a place in the winter 
where I could be allowed my board and the privilege 
of going to school for what I could do independently 
of my school hours. I pursued my studies closely 
when I had opportunity, rising at 4 o'clock in the 
winter season, and devoting the hours between this 
and sunrise, to English grammar, so that I might at- 
tend to other branches in school. In this way I ac- 
quired a tolerable English education, was considered 
qualified to teach a school myself, which I engaged 
in at different times, with general satisfaction, and 
was also employed for about three years as clerk of a 
manufacturing establishment in my native town. My 
father however being a mechanic himself, and con- 
sidering it an indispensible duty binding on himself to 
give all his sons a trade, I accordingly commenced 
working with him at the carpentering business, and 
acquired a knowledge of that art. I was therefore a 
carpenter and the son of a carpenter — but how unlike 
Him, M^ho was the reputed son of Joseph, and who 
undoubtedly worked at the humble occupation him- 
self! 

I was much taken up with politics at a very early 
age, was extremely tenacious of my principles, and 
vehement in declaiming, when quite a boy, against 
those political men and measures which were averse 
to the predilections of my childhood, and against 
which my earliest prejudices had been excited, from 
hearing the conversation of my relatives ^nd friends. 



LIFE OF RAY POTTER. 17 

My father was a soldier in the revokitionary conliict. 
and I used to listen to the recital which he often gave 
of the scenes which he passed through, and which 
came under his ohservation while in the army, con- 
tending for the independence of his country. I read 
much of the rise and fall of empires, of the wars of 
the ancient Greeks and Romans, and was frequently 
carried away with a kind of political enthusiasm, and 
filled with admiration and delight in reading and hear- 
ing of the patriotic and chivalrous exploits of great 
generals, valiant conquerors, and invincible armies. 
I had a great thirst for military glory, and entered . 
voluntarily a member of a chartered military com- 
pany, some time before the law required me to bear 
arms, and had my vanity gratified in being chosen 
clerk of the company immediately, and stdod fair in 
the usual course of gradation for a commission, when 
my mind took a turn another way, and I renounced it 
altogether. In short, I had glory in view, (I mean 
my own glory) in my youthful days, and felt deter- 
mined to wade through difiiculties and obstacles to 
attain it, which was one great reason why I did not 
spend much of my time as many of my playmates did, 
who were not so moved on by the pride of their hearts, 
to seek for something great to attract the notice and 
draw forth the praise of mortals, but whose depravity 
induced them to pursue a different course of present 
sensual gratification. Thanks be to him wlio event- 
ually taught me that I was following after a shadow, 
an imaginary enjoyment, which never could be real- 
ized in the way which I was running, but that Wlj 
then present course would lead me on to disgrace, in- 
stead of honour, and if I did not stop and turn from 
the error of my ways, I should soon find myself cloth- 
ed with shame and everlasting contempt. 

B2 



18 LIFE OP RAY POTTER, 

CHAPTER II. 

Early Religious Impressions — Conversion, Sfc. 

I was always in bondage through fear of death, 
until the grace of God delivered me from it, by the 
forgiveness of my sins. I was, perhaps, uncommonly 
exercised with gloomy thoughts on this subject, in the 
xery early part of my life. I used to lament bitterly, 
that I must die, when but a small child. I used to 
meditate upon the subject and thought if I must die, 
I would beg to be buried near by the house of my 
parents, for I could not bear the thoughts of being 
deposited in the lonesome grave-yard. I remember 
entering into conversation upon this subject, when six 
or seven years old, with my brother N. which was 
really affecting to me. He told me the reason why 
we must all die — because Adam eat the forbidden 
fruit. I lamented bitterly that Adam had brought this 
ruin upon his posterity. It was a dreadful thought to 
me that my body must see corruption, and be devour- 
ed by worms. Thoughts like these would frequently 
break in upon my mind, and mar my enjoyment in the 
pleasures of sin. 

When about ten years old, I was put by my father 
to work for a farmer, about three miles from home, 
through the season. During the time I staid here, I 
was inexpressibly unhappy Removed from the com- 
pany of my parents, and among strangers, I was in a 
situation to have my mind overwhelmed with forebo- 
ding thoughts of death and eternity ; and added to 
those reflections on these subjects which were ordina- 
ry^ was the idea that the world would be destroyed 
that season. There was to be an extraordinary con- 
junction of the planets that season, and some one had 
declared that a conflagration of our earth would cer- 
tainly take place at the same time. This filled my 
mind with horror— I used scripture to calm my fears« 
but still being an unbeliever, it would not support me. 



LIFM OF RAY POTTER. 19 

How different is that trust which a person reposes in 
the word of God, who never has had a Divine assure 
ante impressed on his mind of the truth of the script- 
ures, from that of him who has seen the kingdom of 
God — into whose heart God who commanded light 
to shine outof darkness,has shined, to give him the light 
of the knowledge of the glory of God in the face of Je- 
sus Christ. I was almost every day in great consterna- 
tion. I frequently imagined that I saw a great differ- 
ence in the appearance of the sun from its usual aspect, 
and expected every moment it would begin to scorch the 
earth, and that the elements would melt with fervent 
heat. I sometimes fell on my knees and prayed to 
God. I was filled with apprehension when I retired to 
rest at night, that the dreadful catastrophe would 
transpire before morning. I scarcely dared to close 
my eyes in sleep, and felt disconsolate and unhappy 
beyond description. 

But the summer passed away — the world stood un- 
shaken, and I returned in autumn to my father's house. 
But I forgot God and all his benefits. I grew harder 
in sin, and more lively and vain than ever. I spent 
the winter at school. The ensuing spring I was en- 
gaged to Mr. K. of Cranston, a kinsman of my father. 
He filled a number of important ofiices in the State 
and town. He kept a grocery store in which I attend- 
ed ; worked in the garden, &c. in the summer, and 
attended school in the winter. He was remarkably 
kind and indulgent, and never gave me an angry word 
that I recollect, during the two years which I lived 
with him. 

I do not recollect many serious thoughts in the 
course of these two years. The Sabbath in the neigh- 
bourhood was almost wholly disregarded — grocery 
stores being generally opened for the sale of spirituous 
liquors ; and it was made a place of rendezvous by 
persons from different parts of the town, to assemble 
for recreation, such as ball-playing, and the like. O 
how much like a heathen I passed mj precious time 
on the Sabbath, and other time which should hare 



so LIFE OF RAY POTTER. 

been devoted to the service of God. I remember one 
cireumstance which I have often thought of with some 
degree of astonishment, which I will here mention. — 
I had been engaged one day (if my memory serves me 
it was on the Sabbath) in ungodly recreation with one 
of my young companions, and after having grown 
weary with our exercise, we sat down in a grove to 
rest, and began to converse ; when he assumed an air 
of positiveness, and told me that, notwithstanding I 
was then so vain and wild, I should yet be a preacher 
of the gospel. Although, perhaps, I could not long 
after recollect a single item of the conversation which 
passed between myself and my young mates at this 
season of my life, but this^ yet this Was always re- 
tained in my mind. 

At the expiration of about two years, I left Mr. K's 
and went to live with bis father, the Hon. Mr. K. of 
Cranston, who was uncle to my father, and a very par- 
ticular friend of our family. He was then a represen- 
tative from Rhode-Island, in the Congress of the Uni- 
ted States, and had just returned home, when I com- 
menced my residence with him. I loved him affection- 
ately, and anticipated much comfort in company with 
him and his family. But my expectations were blast- 
ed. When he returned from the South, he was out of 
health, and although it was hoped that a relief from 
the cares with which he had been loaded, would be 
the means of his, restoration, yet his friends were dis- 
appointed in their anticipations, by seeing him daily 
failing, and apparently, rapidly approaching eternity. 
At length the fatal hour came — the family, and I 
among the rest, were called in the watches of the night, 
to witness the last conflict between life and death — 
the reigning king conquered. It made an impression 
on my mind not easily to be described. I made prom- 
ises to God to live a better life. I felt dejected and 
melancholy for a season, but soon relapsed into my 
old course of sin and folly. I was, however, frequent- 
ly disturbed in my mind, and sometimes death and 
judgment were so presented to my view, as almost to 



drive me to distraction, for a few moments, until I 
could obtain respite by turning away my attention. 

In consequence of the death of Mr. K. it was nec- 
essary for me to seek employment somewhere else.— ^ 
1 accordingly accepted an offer from Mr. B. of Piovi-* 
dence, with whom I (Continued until the ensuing spring,- 
attending in his grocery store* This, however, ivaa^ 
not a situation much calculated to effect a refonnatioii 
in me, even if such a Work had depended on human 
means*. I grew nothing better, but rather worse. In 
the spring (beiilg fourteen years old the June follow-^ 
ing) I bargained with Mr. F. of Cranston, to work oil 
his farm through the summer. Here I found a situa- 
tion in many respects calculated to foster serious re- 
flections, if I had been disposed to improve it, I was 
remote from my young and merry companions in sin 
— the situation was retired, it being a very large farm, 
and the house about in the centre, and but a few 
houses within a considerable distance. There were, 
however, disadvantages. Some of the family were 
deistical. Miss E. F. a single lady, who had attained 
to about the age of forty, having natural abilities of a 
superiour order, used to entertain me with her philo- 
sophical lectures. She was peculiarly gifted in com- 
municating her ideas. She used to expatiate on the 
character of God from his works of creation and prov- 
idence, and considered the doctrines of the gospel en- 
tirely inconsistent with his moral perfections. What 
a pity that such rare abilities should be so perverted, 
and made subservient to the propagation of the princi- 
ples of infidelity, and infusing them into the minds of 
the youth ! I think it was about this time that I some^ 
times spoke against the bible ! I remember of ha- 
rangueing my young companions on the subject, and 
declaring to them the bible could not be true, for it 
;was self-contradictory. This I wickedly said, when 
at the same time, I had not read, perhaps, twenty 
chapters in it, during my life. I was egregiously igno- 
rant of even the theory of the Christian religion. — 
What £^n opposition reigns in the heart of man to Qod 



22 LIFE OF RAY POTTER* 

and his truth ! How many in the world do as I did, 
condemn the bible and the Christian religion as a 
fable, wlio have never given the subject an hour's 
candid attention in their lives. All which they know 
of it, is, that it condemns them in their rebellion 
against God, and in order to rid themselves of this, 
they condemn that, without ceremony, not taking the 
trouble to examine the evidences (which are irresisti- 
ble) of its authenticity. But I did not often do this. 
There was with me, almost constantly, a kind of fore- 
boding that the bible was true, notwithstanding all the 
deistical arguments which I heard to the contrary, and 
the willingness of my own heart to fall in with error. 
I was like the tioubled sea, whose waters cannot rest. 
The thoughts of death and eternity were much on my 
mind. The farm lay contiguous with the bay, and I 
made a practice of walking to the shore in the even- 
ing, and seating myself on the banks, and there give 
way to reflection. Vessels were almost continually 
passing and repassing, and my mind would often be 
much attracted to try the sea, and visit distant climes 
in quest of happiness and wealth. I found an aching 
void in my mind, which nothing would seem to fill. I 
was often dejected and melancholy to such a degree, 
that I knew not what to do with myself. 

The summer, however, passed away, and I returned 
to my father's neighbourhood, and resided with Mr. 
K. again through the winter, and attended school. — 
He now kept a public house, and I was surrounded 
with company the most of the time, who were ready 
to foster my natural levity, and help me forward in 
wickedness. I was a bright scholar in such a school, 
and made lamentable proficiency in sinning against 
God. O what a wonder of mercies that he did not 
iiurlme down to hell. 

In the spring I returned to work for Mr. F. and 
passed this summer much in the same state of mind, 
as I did the preceding. When I came to be more retired 
from young company, and occupied my leisure mo- 
ments in reflecting on my past life, and the scenes 



LlFEi OP RAY POTTER. 2g 

%hich were before me, I was often filled with horror. 
I made a great many vows to God if he would spare 
me another year, I would reform. I used frequently 
to visit the neighbourhood of my father, on the Sab- 
bath, and associate with my companions in their rec- 
reations ; but on my return in the '* cool of the day," 
I was always condemned in my conscience, for what 
I had been engaged in, and would then vow to God, 
that I would never do so more. But my righteousness 
was like the morning dew, it soon passed away ; my 
vows which I made, almost without number, were 
as often broken as I made them ; and finally I became 
more careless arid hardened than ever. In this state 
I passed along, sinning against God with a high hand 
until the spring of the year that I was seventeen years 
old. I was at this time at work with my father, learn- 
ing his trade. Sometime in April I was interrupted 
in my course of hilarity and sensual gratifications. — 
Although I afiocted fearlessness and unconcern re- 
specting the ultimate consequences of my career in 
another world, yet I was in reality, at times inexpress- 
ibly fearful of the result — and although I pretended 
to much knowledge and wisdom, yet in fact, I was 
ignorant and foolish in respect to the character and 
government of God, in the moral and natural world, 
and was, therefore, in a situation to be affected and 
tossed about with whimsical stories and old-wive's 
fables. 

At this time a report was put in circulation, that an 
angel from heaven had made the solemn news known 
to some person, that a universal conflagration of na- 
ture would take place on the 16th of .Tune ensuing. 

If my memory serves me, there were pamphlets pub- 
lished, giving the particulars of this extraordinary rev- 
elation. If I had been a tiue believer in the word of 
God, I should have been ready to have met this ridicu- 
lous tale with Paul's declaration — *' though an angel 
from heaven preach any other gospel, let him be ac- 
cursed." But in the state of mind which I was then 
in, I had no Divine, assurance of the authenticity of 



94 Life of ray potted. 

the scriptures, produced in my mind, by the influence 
of the Spirit of God on my hearty but only a forebo- 
ding that the awful threatenings to the wicked, con- 
tained in them, were true ; and this conviction of their 
truth^ was the result of extrinsic evidence, like the 
faith of those, who, in the days of Christ's manifesta- 
tion in the flesh, believed in him because they saw the 
miracles which he wrought. But this is not saving 
faith. I was in great horror of mind, although I 
would not, for the world, have let any of my friends 
know I was in the least disturbed. I determined, 
however, to reform entirely, T read the bible some, 
and was watchful over my conversation and conduct ; 
I thought I would endeavour to be ready for the event, 
if possible, if it should transpire, and went diligently 
to work to mend up the '' old garment. "^^ Yet, so con- 
summate was the pride of my heart, that I kept my 
concern hidden as much as possible, from those who 
w^ere around me. The day finally came —I watched 
the wheels of nature closely in the fore part of the 
day, not knowing, but that before mid-day they would 
cease to move. But they rolled on as usual, and the 
sun ere long, was hidden below the western horizon. 
I felt my distress removed, as I suppose many poor de- 
luded hypocrites do, when they imagine their sins are 
forgiven, and they are out of danger of hell. These 
were not my ideas, however, for I knew nothing even 
in theory, about the necessity of our sins being forgiven, 
in order to meet God in peace. My ideas ran alto- 
gether in the channel of mending, not thinking that it 
was important that the hack debt should be cancelled. 
I grew happy and was transported. Poor wretch ! 
how little common sense was manifested in thus not re- 
alizing that I was every moment in danger of dropping 
into xhe lake which burns with fire and brimstone, 
where I should have been tormented forever and ever. 
I began again to give myself latitude in sin, and pur- 
sued my old course — astonishing depravity ! yet so 
blind was I, that I had not the least apprehension that 
I was entirely depraved. O the long suffering of God 



LIFE OF RAir POTTER. 25 

that he did not cut me down as a vile cumberer of the 
ground. I went on for some weeks taking my fill 
with sin, more hardened and more easy than ever. 

But the time of my redemption drew nigh, when 
God was about to shew the power of his all-conquer- 
ing grace, in turning the heart of one to himself, whom 
moral suasion, the use of means, fear of hell, &c. in 
themselves considered, had entirely failed to do : and 
one who, notwithstanding all the vows hehad made — 
the horror of mind experienced on account of fearful 
apprehensions of hell, yet plainly manifested that he 
should go willingly and voluntarily down to the abodes 
of eternal despair, if his heart was not made subject 
to the creating power and energies of the Holy Ghost. 

My father, at this time, was building a house for a 
neighbouring farmer, about one mile from his own 
place of residence. I was returning home one even- 
ing, and being fatigued and weary, I sat down to rest. 
It was a most pleasant and delightful evening in June, 
the moon being large, and shone almost as bright as 
day. I cast my eyes upwards, being attracted by the 
beauty, serenity, and sublimity of the scene which the 
natural heavens presented to my view. In a moment 
of time as I was gazing at the moon, I felt as I never 
did before. It will be impossible for me to find lan- 
guage to express my feelings. I seemed to look right 
into eternity. It seemed, comparatively speaking, 
like standing on the uttermost brink of an awful prec- 
ipice, and looking off into an unfathomable abyss, 
where another hair's breadth progress, would plunge 
me. I had viewed these things and scenes afar off, 
and had trembled, and been filled with horror as I 
have already observed ; but now it seemed to me as if 
the time had in reality come. It seemed as if I was 
then in eternity, and was standing before the awful 
throne of God — in fact, my mind was there. I do be- 
lieve, that my feelings were almost as dreadful, for a 
short time, as those will be of damned sinners, when 
suddenly the trump of God shall sound and call them to 
judgment, and they shall see the Son of Man coming 
C 



2G LIFE Cr KAY POTTER* 

ftPid seated upon the throne of liis glory. I had unut* 
terably awful sensations. I do not recollect that I 
thought, at the first view which I had, a word about 
liell, or that I was in danger of it. But it was inex- 
}3ressiblv dreadful to me, to think of an eternal exist- 
cnccin heaven — eternity ! eternity! ! seemed so awful 
to me, that I could scarcely live with the view which I 
then had of it ; indeed an eternal existence in heaven 
was to me the worst hell that could be conceived of. 
I knew not then,that the reason of this was, because my 
heart w^as opposed to God's holy moral character, and 
that in order for me to delight to dwell in a holy heav- 
en, I must be changed in heart, or be born again. I 
was totally ignorant of this in theory. J do not re- 
member that I had ever heard the doctrine of the new^ 
birth m.eiitioned, and knew^ no more of it speculative- 
ly, than the uncivilized savages cr Burmans, who 
never heard of the bible or the religion of Christ. God 
appeared to me a trem.endously awful being, filling 
eternity — omniscient, omnipresent, and omnipotent in 
power, who sal upon the throne of the universe, but 
in whose character I cculd see vo hemity at all. T 
seemed to be placed immediately before his throne, 
and saw there was no Seeing from his presence, and 
yet to dwell in his presence was to me the most tor- 
menting situation that could be conceived of. O what 
folly for unregenerate sinners to expect to be happy in 
eternity. The new Jerusalem with the glory of God 
and the Lamb shining round about them, would wreck 
their souls wath torture and horror to the very centre. 
They would call for rocks and mountains, yea, even 
bell itself, to fall on them and liide them frcm the face 
«f him who sitteth on the throne of the universe. 

This view which I had of the solemn realities of the 
eternal world, produced corresponding views of the 
shortness of time, and perishable nature of every thing 
around me. My last dying moments were made to 
appear to me as I would not have believed it possible, 
if I had not experienced it. It seemed as if all nature 
was dying around me— the heavens and the earth pass« 



LIFR OF RAY rOTTER. 27 

hig away, and the trump of God announcing the dread- 
ful catastrophe. It appears to me my feelings could 
not have been much different, if tliese things had 
been actually transpiring. I was overwhelmed with 
horror — I knew not where to flee — I could see noth- 
ing permanent or substantial on which I could rest. 
1 hastened home, but the moment I cast my eyes 
on my parents, brothers and sisters, I had such a sense 
of their mortal, dying state, that I could not endure 
the sight of them. Then did all flesh appear to me as 
grass indeed. How different were my sensations, from 
those which I iiad ordinarily experienced, when reflect- 
ing on the s:ibject of deatli. Again I went to work to 
mend up my garment of self-righteousness, that I 
might be prepared to stand before the awful bar of 
God ; for as I before observed, I had not the least 
thought that I must be born again or not enter into 
the kingdom of heaven. Accordingly I never expect- 
ed or sought for any such thing. I could but be solemn, 
for I was filled with consternation continually. The 
judgment seat of Christ was always in my riew — the 
archangel's trumpet seemed always sounding in my 
ears. From morning till evening I was almost driven 
to distraction — at night I dreamed of the burning up 
of the world, and the gathering of the nations of the 
earth before God in judgment. 

I read the bible, but it was a sealed book, any 
farther than the threatenings contained in it, and 
its solemn declarations concerning the judgment 
and eternity, which subjects were so impressed on 
my mind by the power of God. All the Avhile I 
do not remember that I had the least doubt but what 
I could work myself into the favour of God ; nor had 
I apprehensions, that I remember, of finally going- 
down to hell. But heaven and hell were all alike to 
me. Death and the grave were scenes more dreadful 
to ma, than tongue of men or angels can ever describe. 
When I retired to bed, my last breath. and dying mo- 
ments would be brought so near to me, and so pre- 
sented to my mind, that a trembling would seize me, 



^ 



LIFE Of RAV POTTER- 



which seemed ready to wreck iiiy mortal system, and 
shake every bone out of joint. 1 tried to pray to God< 
but I had no just views of the only Way of access Xo 
God through a Redeemer. In short, I had no correct 
views respecting the plan of salvation througli Christ. I 
had no one to instruct me. No person during my ^eri^ 
ousness ever opened their mouth to me on the subject 
of religion. 1 never knew any thing about a revival 
of religion, nor did I know of a young person in the 
world, who was a professor of religion. I had heard 
there were young people, who had lately embraced re- 
ligion in other parts of the country, but none within 
the circle of my acquaintance. There were a very 
{ew old people who professed religion, not far from 
where I lived, but I had no conmuinicatiun nor inter- 
course with them. Thus I continued for a number of 
weeks, seeking rest but finding none. I sought it by 
the works of the law, and instead of finding peace, Si- 
nai's thunders were more and more terrible, and the 
trumpet waxed louder and louder. I did exceedingly 
fear and quake. It was difficult for me to attend to 
my work, and was obliged, some part of the time, to 
relinquish it, and retire to my bed. Mrs. 1\. manifest- 
ed much Gifiicern tor mc, ana was reacy to administer 
medicine, conceiving me physically diseased. But I 
wanted the balm of Gilead, and the physician who 
cures the sin-sick soul, to administer to rne the cordial 
of salvation. I kept going about to establish a right- 
eousness of my own. I thought if I was baptized, and 
made a profession of religion, it would do me good. 
Accordingly I determined to attend meeting on fast- 
day, which was then near at hand, and request Elder 
S. to baptize me. I accordingly repaired to the meet- 
ing-house on that day, as full of distress and horror as 
ever. Death, judgment and eternity were constantly 
in my view. When the services were over, 1 intended 
to make my request known to the minister, and accor- 
dingly walked up to him, after he came out of the 
house, but could not get a word out of my mouth re-* 
gpecting the subject. Forever blessed be t]ie na^iq of 



LIFE OF RAY FOtTER. S9^ 

that God who watched over my path, and led me a! 
blind sinner, bj a way that I knew not, and preserved^ 
me from ruin. If I had made my request for baptism 
and admission into the church, I have no doubt but 
what I should have been received, and without a new 
heart too ! O how many are probably ruined in this 
way ! not seeking for anything farther, and are utterly 
deceived. How careful ought churches and ministers 
to be, in receiving members into the church, for, is it 
not probable, that many, when alarmed in their sins, 
put the profession of religion, in the place of sailing 
grace^ supposing that if they join a church and attend 
to the ordinances of the gospel, they shall be saved ? 
I returned home as bad as I came ; heavy laden in- 
deed, and thus continued for some days. I remember 
of but a very short time (perhaps about an hour) that 
my distress was in the least abated, until I found peace 
in believing, and that was under the preaching of a 
minister who preached smooth things to the people. 
He was not an open Universalist, yet his preaching 
was calculated to lull impenitent sinners to sleep, on 
the brink of hell. O my God, what an account must 
such give in the day of eternity. This calm was of 
but short duration. At length the day of deliverance 
cairnfei I was yet intent on baptism, in hope that it 
#duld Tfelieve me of niy di^tf iess,' ahcl 6ac^^ more made 
my^6aicula:tions to haVe ' it' ^bcomplishedl! Elder S^^^ 
preUblred iti J(^hnsQri, sibbiit two milies irorri my fa-^ 
thfer^s;;'butf he vended ^duX flVe mi|ci^ from thence^J |* 
prbeefeded '6arly Siibba;tH rii-tyrniiig (t think it was the 
ia^t Sabbath in Jdl|', |;S12,) bii piy j(Wrnqy toward liis 
kcm'seV ill (^rdipi- tbqQnv^i;^^' With him before meeting, 
oil the siibj^Ct of jp'iliing' th^' ttorch and being baptiz- 
■eS}^- r aftrrfvled at ' hi^ '^6(1^6, biit ft seemed ^tnpossible 
fbk^ ^ni6 tO;pt iW^ ; 1^ hd^rt ^i}ied;hie, and I passed hy^ 
I |)i'6^6eeded ^oiae rbas a^ % 

woiiia po^itiWljf ';csllV>W my teiufii; biit again I concii^^^ 
shdrti atia ihy i^^scJliit^ohy fiirfed nie. ; I contiiiiied lop 
«i6wiy ' tjjwat'ds thfe tneeting-hbii^e, which was abpuif 
tWfifei^' nailed di^lanl, ^ilcuMtrng to atteiad meeting,' 



30 LIFE OF RAY POTTER. 

which was appointed to commence at one o'clock. O 
the admirable goodness of God, who again preserved 
me from my own ways and prevented my ruin. On 
my return I had considerable leisure time for reflec- 
tion. How wretched and miserable did I then feel. 
It seemed to me as if I failed in every tbing which I 
undertook to do^ and my own works failing me, I had 
nothing in all the universe to depend on. I was dis- 
consolate, and frequently sat down by the way, to 
bewail my wretched state. I could see no beauty in 
anything around me, for the world had lost its charms, 
all creation seemed dying, and I myself on tbe borders 
of eternity, with nothing but horrible prospects before 
me. The hour appointed for meeting at length ar- 
rived, and I entered the house of worship. I never 
can describe what views 1 had of the judgment seat of 
Christ, when I cast my eyes up to the pulpit. I felt 
like one arraigned before that awful tribunal. It so 
happened that Elder S. exchanged this day with the 
Rev. Mr. W. of Scituate. I went into the gallery, sat 
down and heard him preach. His text, which 1 have 
always recollected, was Phil. iii. 10, but I do not 
know that I retained a word of his discourse, or un- 
derstood ought that he said. He was a man noted for 
piety and practical godliness, of a venerable appear- 
ance, being about sixty-five years old, with hair as 
white as snow. After preaching he descended from 
the pulpit into the aisle, about the same time that I 
found my way there from the gallery. A number of 
old professors gathered around him and entered into 
conversation. One remarked to him that he had al- 
most " got through the world," that he soon would 
finish his pilgrimage on earth. He replied, yes, and 
that he did not regret it — that he felt willing to die, 
&c. At that moment my soul bore witness to his 
words. The grave looked to me a delightful place, 
instead of being clothed with gloom, and death, judg- 
ment and eternity, lost all their horrible appearances, 
and so far from dreading them, I felt a desire to die, 
and launch into the eternal world. The poet's words 



LIFE OP RAY POTTER. 31 

were expressive of my feelings in relation to the sub- 
ject of death — 

" Ah ! lovely appearance of death." 

I raised my eyes and looked on the minister who 
had been preaching, together with the hoary-headed 
pilgrims who stood by him conversing on tlie subject of 
religion, when lo ! 1 beheld in them a beauty that I 
never saw in any beings before. They appeared to 
me altogether different from what Christians had done, 
and I felt a love for them and an attachment to them» 
wiiich never can be described ; and this because I 
considered them to he the children of God. How 
inexpressibly beautiful did the things of God and re- 
ligion then appear to me, while at the same time I felt 
a peace of mind which to me was altogether new. 
All those feelings of horror and consternation of mind 
leaving me, and every wave of trouble which had been 
rolling in my bosom seemed hushed, and an unuttera- 
bly sweet peace of mind ensued. I gazed on these 
new scenes alid objects with infinite satisfaction and 
enjoyment, and listened attentively to every word 
which flowed from the lips of the saints of God. They 
tarried some time in the house, conversing together, 
but at length moved out, and I followed, for I felt con- 
cerning this company, as Ruth expressed herself to 
Naomi ; — ^' Entreat me not to leave thee ; or to return 
from following after thee ; for whither thou goest I 
will go : and where thou lodgest I will lodge ; thy 
people shall be my people, and thy God. my God: 
Where thou diest will I die, and there will I be buri- 
ed" ! No one spake to me until after we had left the 
house, and I lingered along in the door yard, when 
two of the old brethren, (who were also natural bro- 
thers) accosted me, and enquired if I were seriously 
disposed. This was the first time that ever any mor- 
tal had addressed me on the subject of religion per- 
sonally, and it pleased God that this first address 
should be made by one, whom I had before my seri^ 
ousness ridiculed, and had entertained my ungodly 



32 LIFE OT RAY POTTER. 

young companions by mimicking him ; for he used to 
endeavour to preach, at which indeed he made rather 
miserable work ; and besides, he was perhaps as far 
removed from natural beauty, as almost any man liv- 
ing. He was however of good character, and esteem- 
ed by the people as a pious Christian. Notwithstand- 
ing his natural uncouthness of manners and his for- 
bidding aspect as it respected natural amiableness. 
yet when he addressed me, I thought if there was a 
being on earth more beautiful than the rest, he was 
the creature. O the ravishing amiableness which I 
beheld in his countenance. Some conversation pass- 
ed, which I do not recollect, until his brother uttered 
these words : '* there is no worthiness in us — the wor- 
thiness is all in Christ" — when at that instant I had 
such a glorious view or representation to my mind of 
the Lord Jesus crucified for sinners, as I cannot des- 
cribe ; at the same time having views of my own sin- 
fulness, unworthiness and vileness. My heart went 
freely and willingly out to my Saviour, and I felt unit- 
ed to him by a love unutterable, and beheld an all- 
sufficiency in him to save my soul. O how willing I 
ftlt to. trust myself in his arnis, and ho>v free his love 
arid mercy appeared to. flow to, a r,uined \rorl(J.. ; ; ; , 
' ifj(ow delicious were the^ words of the saints of; (Jad. 
around rrie— some one of theni rnentioned the ** gpp4 
old appsties," and it seeir?ed to me as if those vvprds? 
weris sweeter to rne *'thap the honey or honey (?pm|j." 
My mind in a moment ^as carried away tp the Apps- 
tlesV.andl felt a love to themr although I had scarcely 
ev(erthpught of them before, which was stronger than 
d^^tiiv Every being whom I considered a^ J)^ring 
th^pxoral image of God, appeared to me tra,nscen- 
dantly; beautiful. I saw an inexpressible beauty iri 
hoUriWs, which ravished my very soul. All the ixatu-. 
rail world seemed to declare the glory of Gpdy and 
praise l^is holy name. One, of the professojrsi (Wlip 
stood py me made a remark t)iat he would not'ex- 
change his hope in Christ fpr ten thousand wpiflds i 
ai)<^ nqi^l^^thstandjiDg I wa3 ^9 consummately ignpra^i^r 



LIFE OF II AY POTTER. 33 

as I have before described, resjiectiiiij^ the new birth, 
the plan of salvation thronirh Christ tlie mediator — 
the interest in the covenant of grace, which those pos- 
sess who truly believe in the Saviour ; yet I felt to 
bear him witness, for it seemed impressed on my mind 
that I h.ad obtained something more vakiahle than all 
perishable worlds, but knew not that I had then ex- 
j)erienced the renovating influence of tlie Holy Spirit, 
creating me anew in Christ Jesus, for I was not look- 
ing for any siich thing, nor did tiie tlioiig'it enter my 
heart that it was a doctrine of the gospel. I parted 
from my agreeable company and made my way to- 
wards home, and felt almost like flying on the wings 
of faith over tiie pleasant ])lain to my father's iiouse. 
I remember one thougiit very distinctly tliat occurred 
to my mind on my way. It appeared to me that I 
could make all my giddy, careless young companions, 
see things as I saw, and could persuade tljem to for* 
sake their sins and turn to God. It appeared to me 
they would all believe my testimony. I felt a love to 
all mankind, and wanted to do them g >od. There 
grew in the way which I travelled home, an apple tree, 
wdiich produced very early fruit, and which was then 
)ipe, and as I felt a strong desire to do good, and felt 
as if 1 wanted to give something to my young com- 
panions who were deriding me for my seriousness, 
I filled my pockets with some of the apples, for 
that purpose, for I had no money. I felt a be- 
nevolent spirit and feeling towards maikind, that 
I had been hitherto an utter stranger to, and this 
towards my enemies too, if I had any. But a 
short time after this I begged of my mother 
some cake and wine, and visited the poor house in our 
town, where I passed a considerable part of the da\L 
\vith tho-ie who v/ere lingering out their lives in pover- 
ty and distress. In short there seemed to be a radical 
change, wrought in me, my trouble of mind was gone, 
I felt at peace with God, and a glorious peace with* 
in, the wind liad blown but I knew not ffoni xyhence it 
catnc nor whither it liad gone! Forever hle^^ecl lie 



3i LIFE OF RAY POTTER. 

the name of God, who was found of one who sought 
him not. 

IZeJicctions on the foregoing: 

How is it possible for any Christian to sav under- 
standingly, that his experience teaches him ^Aniunian- 
ism. It now looks to me passing strange that 1 should 
ever have been entangled as I have been with this un- 
scriptural system, when my own experience ^n;y£5 it 
to be false. Indeed I never should have been, if the 
true system of salvation, by grace alone^ liad not beeji 
misrepresented to me, as I shall show in the sequel, 
together with the fact, that the remains of selfishness 
and pride in my heart grew and were nourished by 
being fed by this doctrine. Now let me ask the read- 
er if it would not have heen perfectly just in God to 
have cut me off in my sins long before 1 was convert- 
ed, and sent me doAvn to hell. How long I continued 
in sin and rebelled against the government of heaven ! 
How many vows I had broken — how many serious 
impressions I had grieved away. Now if God had 
suffered me to have perished in my sins, must I not 
have acknowledged my condemnation just? If not, 
how would there be any grace in saving me ? For sure- 
ly, if justice did not condemn me, it must save me ; and 
if the justice of God saves me, my salvation cannot he 
of grace. This I think is clear. Well, admitting 
God might have justly and consistently with his moral 
j)erfections and attributes, cut me down as a cumberer 
of the ground, and poured out his awful wrath and 
indignation on me forever, for those sins which I free- 
ly and voluntarily committed against him, would it 
have altered the state of my case, and rendered my 
condemnation Mn;</5^, if he had for infinitely ivise and 
liohi purposes, and to answer some valuable end in thT3 
government of the moral world, through grace saved 

*I wislithe reader to read the preface, and learn my reasons 
iin' ii^in^ the terms Annlniani§w^ drmin>ansj ^c. 



LIFE OF nAl* POTTER. 35 

another sinner as vile and guilty as myself? Let this 
be weighed in the reader's mind. Would thisj I say, 
have taken away my guilt, or rendered my condemna- 
tion unjust 1 I beg to know how. Would it not still 
have remained true that I had sinned freely and of 
my own accord, for a long time against God ? And 
not only that, but despised and refused, month after 
month and year after year, ojfFered mercy. Now I 
humbly beg of the reader not to suffer prejudice or 
anger, (for people are frequently angry at the truth) 
to prevent his attention to this subject until he can 
give a satisfactory answer in his own mind. Suppose 
tliere are two criminal murderers — both guilty, vile 
transgressors, and deserve to die — the government 
executes one, but to answer a valuable purpose or end 
to the government, (and not out of partiality, or a self- 
ish respect of persons to the criminal) the other is 
pardoned. Would such a proceedure prove that the 
one who suffered, suffered unjustly ? Would it take 
away his sins ? Would it be thus made to appear that 
he had not murdered ? Every person of common sense 
knows better. And are there not such cases frequent- 
ly transpiring ? But when we tell Arminians th^t all 
in^n are guilty before God and justly deserve eternal 
damnation, on account of sins which they have freely 
and voluntarily committed, (which by the way they 
own to be the truth thus far) and not only that, but 
that they all with one consent, when left to themselves, 
(see Luke xiv.) wickedly reject the mercy of God 
offered to them in the gospel, and affirm also that God 
will have a seed to serve him— that he will give unto 
his Son souls for his hire, and as a reward for his suf- 
ferings ; that he shall see the travel of his soul and bo 
satisfied in the salvation of many sinners, while oth- 
ers are left to suffer what they justly deserve, (and 
they cannot deny it) they say we represent God as a 
partial being, horribly unjust, a wicked respecter of 
persons, &c. /say this comes near to horrible blas- 
phemy. If we represented that all the motive God 
had in view in saving sinners, was the sinner's owa 



36 LIFE OF RAY POTTfill. 

personal benefit or good, there would seem to be rathef 
more colour of candour in their assertions. Indeed 
many appear to talk and write as if there could be 
nothing riaore in view, in the Divine mind, in saving 
them, than their own individual Imppiness and exalta- 
tion. Reader, art thou of this description ? I beg of 
thee for a moment to consider what thou art. We 
are worms — vile worms too — specks in creation. Con- 
sider also the character of Him who inhabits eternity; 
perfect in holiness, fearful in praises, a God doing 
wonders — the great omniscient, omnipresent and om- 
nipotent God. And do you think that this Being will 
lose sight of the glory of his own great name, and 
the general good of his intellectual beings, to subserve 
the individual ends of our little sinful selves? No. If 
he saves us, it will be for the glory of his own great 
name, and for the greatest general good of the uni- 
verse : And if he condemns us, it will be because we 
have sinned against him, and justly deserve it. And 
herein his justice will also be glorified. We ought to 
beware how we call this unjust and wickedly par- 
tial. 

When I review my own experience and that of 
others, and ask myself questions like the following, 
it proves to me, as I before observed, Arminian- 
ism to be false (for they say the creature turns 
the point of his salvation*) and I do believe if all 
Christians would do the same, candidly; the result 
would be the same with them also. W hy did I not 
obtain religion one year or one month before I did 
obtain it ? W^as it because I did not need it then ? 
No. W^as it because it was not offered to me freely? 
No. Was it because I could not have obtained it be- 
fore, if I woidd? No such thing. Did I grow any 
better by waiting, or rather continuing to rebel 
awfully against a good and holy God, so that when 
I did obtain it, I was better prepared, (by nursing 
and cherishing the good thing in me) to accept sal- 
vation } If so, then continuing in sin made me more 

* See Fletcher, AVhitby and others. 



LIFE OF RAY POTTER. 37 

holy 1 ! Besides, when I T^as arrested by the power 
of God with that conviction which never left me 
until 1 was. born again, I was pursuing a course 
of sin and rebellion against God, with reneiced and 
increased vigour. The reason evidently was this : — 
My heart was fully set in me to do evil. I hated 
God, and rejected salvation, which was offered to 
me in the gospel — and this, too, I did freely and 
voluntarily, with all my heart. Well ; now the ques- 
tion occurs — how came I to turn to God and be- 
lieve the gospel when I did? Now the way which 
Arminians evade this question, (which, if properly 
and fairly answered would at once overthrow their 
system) is generally below the character of fair rea- 
soning. They will say I was then willing to accept 
salvation. This we all admit. I have no idea that 
any person has religion before he is willing. But 
how came I to be willing tlien^ or what was the 
cause or reason of my being more willing then, than 
I was six months before 1 I ask the reader to for- 
get his own particular creed, prepossessions and 
prejudices, and tell me if this was not the sole and 
only reason, viz. God dealt differently with me from 
what he ever did before. Why was it that those 
who were pricked in the heart on the day of Pen- 
tecost obtained religion then, and not before ? Might 
they not have come before, if they icoidd? Most 
certainly — for undoubtedly Christ himself before his 
crucifixion personally preached to many of them. 
And was he not as good and as powerful a preacher 
as Peter was ? Yea ; he spake as never man spake; 
but they would not hear him. He worked miracles — 
but still they would not believe. But now what i« 
the matter? Peter, an unlearned and illiterate fish- 
erman, preached a few minutes and about three 
thousand were suddenly converted to God, and were 
filled with faith and the Holy Ghost. Now what 
was the cause of their being willing to obey Christ 
now, under this short discourse of Peter, when they 
had been resisting Christ's own testimony, or per- 



S8 LIFE OF RAY ?OTT£fi* 

secuting him, some of them probably unlo deatfe 
hefore? Had their hearts grown any better by nail- 
ing the Son of God to the accursed tree ! ! 

Let us compare tlie experiences of God's people with 
the Arminian notion that man turns the point of b s 
own salvation by nourishing and fostering that 
grace in him, until by his labours it is raised to 
a holy flame, and he becomes a good Christian, 
I ask you, reader, if you are a Christian, to re- 
view your own exercises, and see how this argument 
will stand. How came you to have a hope in Christ, 
wlien thousands born under the same dispensation, 
enjoying the same privileges, reject salvation, and 
wilfully and constantly urge their passage down to 
hell ? Is it because you were naturally any better 
than they? This I presume you will not assert. — 
But if you should, who made you better } So this 
will not remove the difficulty. AYere you wiser, or 
did you possess stronger natural and intellectual 
powers than they? This will not be urged by you 
as a reason for a moment. But you^ that is, yourself 
improved the grace given you better than they did; 
so you have turned the point of your own salvation. 
This perhaps you will give me for an answer. — 
Well ; in what did the good improvement of yours 
consist, which so much exceeded theirs ? In the ex- 
ercise of a better memory or judgment than theirs? 
You will answer, No. It must consist then in a 
heart exercise. Well, was there some little spot in 
your heart (to use a metaphorical expression) ab- 
stract from the grace of God, where the grace of God, 
or the Holy Spirit, when it was given to you, found a 
ready reception and a quiet resting place, and so was 
''nourished and cherished" and improved? If so, you 
certainly had some goodness or holiness before you had 
the grace of God imparted to you ! ! ! And if so, did 
not yoUr fellow sinner have the same ? And if he 
did possess the same, why did not the grace of 
God find that good spot in his heart ? And why 
did not he nourish it and improve it as well as you t 



LTiFE OF RAY POTTER. 39 

But yon say, perhaps, you abhor such a thought: 
you never had any goodness in you, until it was 
produced in you or imparted to you by the Holy 
Spirit. Weil; did not your feliow sinner liave the 
same imparted to hlm^ and wliy did not the same 
consequences ensue, and he become a Christian ? 
Was it because the had part of you made a better 
improvement of the grace of God, than the had part 
vf him!!! Perimps you will say you have done 
nothing of yourself; but all which you have done 
has been done by the assistance of divine grace. — 
This is well enough, if rightly understood. But I 
desire to know if you ever look into this subject ? 
What do you mean by the assistance which you have 
from God? Do you mean that God assists you like 
one person assisting another in performing a piece of 
labour — you do a part and God does the rest 1 Or like 
one person trying to raise a certain weight from the 
ground. He can raise it all, saving a few pounds; 
some one assists him, and they two together raise the 
weight. So you carry part of the burden, and God 
takes the rest. If so, he must exercise a power short 
of omnipotent power. And docs God ever exert any 
power short of omnipotent power? It would be well 
to consider this before we make assertions. Or do yon 
mean that God pours his grace in among your un- 
sanctified affections, and so reduces them down, like 
pouring water in among ardent spirits, thus adulterat- 
ing them ? Is this your idea of the grace of God as- 
sisting you ] Then I would ask what state are your 
affections or heart in at this time before you experi- 
ence religion ? According to this idea, they are nei- 
ther good nor bad, holy nor unholy ; you neither love 
God nor ha.te him ; you neither sin nor let it alone ! ! ! 
O what a system — surely men of sense would never 
have embraced it, if they had looked at its absurdi- 
ties — had they not hated the bible doctrine that sin- 
ners lie wholly at the discretion of God, whether to 
^ave them or not — that he has a perfect rights as sov- 
ereign of the universe, to do either; and that if \ > 



40 LIFE OF RAY POTTER. 

does save any, it will be of his mere mercy and grate 
alone^ without any works of righteousness of the crea- 
ture mingled therewith. 

The plain truth is, men before regeneration are en- 
tirely corrupt in heart, opposed to God, and have not 
the least particle of holiness in them. God certainly 
strives with tliem and calls upon them to repent : — 
" Behold I stand at the door and knock." But holi- 
ness, grace, or the Spirit of God, is no more in the 
sinner's heart before regeneration, than the man is in 
the house while the door is shut and he stands without 
knocking. Sinners arc not like the inanimate crea- 
tion, neither — they are not like stocks and stones. 
They are as active as saints — but all their action is 
against God. They freely and voluntarily oppose his 
government with ail their hearts, continually, and as 
freely refuse to accept salvation on the humiliating 
terms of the gospel. And this every one of them, 
without a single exception, will continue to do un- 
til forever lost, if God does not interpose w^ith his 
almighty power and all conquering grace, and change 
their hearts, and cause them to be loiUing to be sav« 
ed in his own appointed way. This is the true state 
^of the case — it is agreeably with the experience of 
%li truly converted souls, and abundantly testified to 
by scripture. This is the only plan that makes the 
salvation of those who are saved entirely of grace, 
and the condemnation of those who are lost to rest 
on their own heads. For as I before observed, the 
Arminian sentiment puts the turning point of sal- 
vation wdth the creature ; and this turning point 
must be abstract or independently of the grace of God;, 
for observe, the creature //f/7^s^//' improves that grace 
communicated to him, they say,* and so makes his 
salvation certain.. So that he of himself differs from 
another, and of course the reason why he is saved is,, 
because he has worked a work that some of his fellow 
sinners, who wrere just as good as himself, have not 

♦See Fletcher, a^ transcribed in the Free Will Baptist MagJ^- 
zine. 



LIFE OF RAY POTTER. 41 

worke J ; and I ask the candid reader if this is not main- 
taining salvation to be of our work 1 I should be 
as willing to preach salvation by works, as salvation 
by a work. Now we affirm, that if a man shall keep 
the law, he shall live — but we cannot find the man. 
We also affirm that sinners ought to love God ; they 
ought to repent without delay, it is their duty, and they 
may if they will. — But we affirm they will not — so we 
«ay the turning point of salvation lies with God. And 
this, as I before observed, is not only agreeable to 
scripture, and the experience of the saints^ but with 
the prayers of Arminians themselves. I never heard 
any who were spiritual pray, but what they prayed in 
this very strain, and bore witness to this doctrine, — 
They pray to God to change the hearts of sinners — 
to arrest them by his mighty power, and to cause them 
to submit — to bring them down, and that too this mo- 
merit; and call for the power of God to be displayed 
in killing and making alive, in slaying sinners and 
creating them anew in Christ Jesus ; and after all, if 
any one uses the very same ideas in argument with 
them, as they express in prayer to God, they think it 
horrible, and presume to confound him without cere- 
mony, by calling him a Calvinist ! But let us examine 
God's word, and review our experiences in the deal- 
ings of God with our souls, and embrace truth, let it 
be called by what name it will. Perhaps the reader, 
i^ he be an Arminian, will come forward with decla- 
mation that this makes God a partial being, in repre- 
senting him as dealing differently with men. I beg of 
him not to be forward in digging this pit, lest he fall 
into it himself. I do not purpose to attend to this ob- 
jection here^ but will refer the reader to Chapter IX. 
where I conceive it to be fully answered, and where, I 
trust, it will appear beyond controversy, that if this 
system of religion makes God a partial being, Armin- 
ianism does the same ; so that if we throw away one 
on this account^ we must the other. 

2. In reflecting on my experience at the time just 
alluded to, I have satisfactory and fijood evidence, that 
D2 , 



42 LIFE OP RAT POTTER. 

I experienced a real change of heart. It was that 
which I did not expect or look for ; for, as I have be- 
fore said, I did not know any thing about the new birth 
in theory. So that this marvellous change was wrought 
in me unexpectedly — and I am confident that 1 did not 
merely imagine it. If I had been theoretically ortho- 
dox, and had been looking for the forgiveness of my 
sins through Christ, or the new birth, there would 
have been more probability of my having been imposed 
upon by the enemy of all righteousness, in working 
on my imagination, and in my thinking that the thing 
had really taken place, which I so eagerly sought for* 
Nor did I imagine that I heard any audible voice, like 
the voice of a person speaking to me, and telling me 
my sins were forgiven. But I first realized this great 
change in my affections, which I have related — and 
how beautiful did God's character then look to me, 
for the first time, and how I loved his children ! I 
was then led out in my mind as I have stated, to behold 
Jesus Christ as he is exhibited in the gospel. I did 
not Jirst believe on Jesus Christ, and have my sins for- 
given — and then love God because he had forgiven my 
sins, and I expected he would save me. JNo : if this 
be the way that God saves sinners, I am still without 
hope. But I first experienced this great and glorious 
change, whereby I loved God ; and I then acted faith 
on the atonement, and saw the way of salvation 
through Christ. 

From hence I am led, in reviewing my experience, 
to fall in with Mr. Fuller, in his views of saving faith 
— that it is a holy exercise, and have read him with 
great satisfaction on this subject, as I have also Dr. 
Bellamy, than whom, no writer has, perhaps, more 
successfully shewn the dangers of that system, which 
in substance amounts to this : '* that a man^s sins ar^ 
forgiven him, if he really believes they are, or if he fully 
believes that Christ died for him in particular. '^^ Now 
we may believe many things to be true, which ?ire 
false, and it is to be feared that many in the great day 
will find that they have believed a lie, in thinking their 



LIFE OF RAY POTTER. 43 

sins were forgiven. To say a person's sins are for- 
given, before he loves God, is to say that he may be 
saved without love to God — for what will condemn a 
person when his sins are all forgiven ? And it also im- 
plies that we may have saving, justifying faith in Jesus 
Christ, without one particle of true love to God or the 
Divine law ; and how does this agree with the scripture 
account of saving faith ? The bible says that ** faith 
works by love ;" and that *' faith without works is 
dead." Repentance is before forgiveness, and true 
repentance, that is, a godly sorrow for sin, implies love 
to the Divine law. A person may have, and perhaps 
all sinners do have, at times, what is sometimes term- 
ed, a legal repentance, without true love to the Divine 
law — Judas, no doubt, had it — but this is not the re- 
pentance ^^unto life, that necdeth not to he repented of ,^^ 
Let us be sure that we. have a godly sorrow for sin. — 
It is the duty of all men this moment, to love God, 
consequently their duty to unfeignedly repent, for 
having transgressed the law — and it is their duty thus 
to believe on the Son that they may have life. But let 
them not, (to use a vulgar expression) get this story 
*' precisely wrong end foremost," and believe that God 
forgives their sins while they hate him, and then after 
they think he has forgiven them, shift ground, and 
love him merely because he has paid tins attention to 
them ! ! 



CHAPTER Ilf. 

Public profession of religion — -Misconstruction of the 
subject of hearing the cross — Lukewarmness in /? g/t- 
gion — Was taught the *Srmini an system of theology, 
Sfc. Sfc. 

My love for God's people now inclined nie to their 
company. I had of choice rather be a door keeper in 
the house of the Lord than to dwell in the tents of 
wickedness and sin. I felt a desire to be baptized 



Ai LIFE OF RAY POTTER.^ 

and make a public profession of religion, because 
wisdom's ways were pleasant. I had no idea at that 
time of the numerous different denominations in the 
world, nor of the conflicting sentiments on theologj, 
which existed among the professed people of God. I 
do indeed recollect of hearing something said respect- 
ing the Six Principle and the Five Principle Baptists, 
but I had no conception of the difference, or in what 
it consisted. It will be hardly possible for the reader 
to imagine my ignorance on these topics at the 
time of my conversion. The Six Principle Baptists 
were the only professors with whom I was acquainted, 
as I have before hinted, and of those there were but 
very few in the region where I resided, who were also 
in appearance very low in religion. One of their 
preachers preached one sermon in a month, in the 
neighbourhood, or to speak, perhaps, as properly, re- 
peated the same thing over so often ; for although he 
appeared to be an honest, well-minded man, yet his 
talents were below mediocrity, naturally, besides 
which he was confined all the week working at the 
shoemaker's trade, which naturally occasioned a same- 
ness in his discourses. I put, at this time, almos^t un- 
limited confidence in professors of religion, and par- 
ticularly ministers, and supposed that whatever they 
asserted must be correct. As I desired to make n 
profession of religion, 1 applied to the church nearest 
to me, which was that of the Six Principle Baptists, in 
Johnson, under the care of Elder S. I knew not what 
would be required of me, in order to become a mem- 
ber, for as for relating experiences, I never had even 
heard of the thing, nor did I know what appellation 
to give to my own exercises, and knew not speculatively 
that there was such a doctrine in the bible as a change 
of heart ; so that when I was asked a iew days after I 
had experienced religion, how long it was since I met 
with a change, I answered about two months, alluding 
to the time I was first awakened. When, however, a 
few weeks after T was baptized, I heard an experience 
related, and a Christian describing the work of grace 



LIFE OF RAV potter. 45 

on the heart, my mind in a moment was carried baak 
to the time and place where I experienced the same 
exercises, and then I knew what was meant by a reli- 
gious experience, or a change of heart, and felt assur- 
ed that I had experienced it myself. When I was in- 
formed by the minister, in covenant meeting, that if 
I wished to join the church there was liberty for me to 
speak, I arose, but did not say one word. After stand- 
ing mute a few moments I was asked a few questions, 
the import of which I do not remember, but I gave 
some kind of an answer, and was without hesitation 
admitted as a member of the church, and went for- 
ward the next day, (which I think was the 1st Sab- 
bath in August, 1S12,) in the ordinance of Baptism, 
received the imposition of hands, and partook of the 
Lord's supper. The imposition of hands on private 
members of the church is tenaciously held to by Six 
Principle Baptists, as an ordinance of the gospel. The 
\ei'y easy manner in which I was received into the 
church has since given me reason to believe that I 
should as readily have been received before I expe- 
rienced religion, as I was at this time, if I had offered 
myself. Nothing but the watchful care of a gracious 
and merciful God prevented me. How many are tiiere 
within the pales of the visible churches in Christendom 
who have not got the wedding garment on ? O how 
dangerous. Such ones are generally fatally deceived. 
They please themselves with the idea that they have 
got religion, and are consequently deaf to the threut-^ 
enings of God's law. If they pass on and maintain 
their external loalk and profession in the world, yet 
how soon will they hear from the mouth of Christ, ** I 
never knew you." But frequently, such, openly re- 
bel, return like a dog to his vomit again, and then 
some people say they have fallen from grace ! ! I 
had now just passed the age of seventeen, and was 
married August the IGth, the next Sabbath following 
the one on which I was baptized. I felt a strong desire 
to speak to the people, and my young companions in 
particular, to try to persuade them to flee from the wrath 



40 LIFE OF KAY POTTER. 

to come. I never had heard at that time of a confer- 
ence meeting, in which the people of God had tlie 
privilege to improve tiieir gifts in exhortation, prayer, 
&c. but supposed that if I spoke at ail I must preacli. 
Accordingly, I gave out an appointment that I woula 
preacli Sabbath evening, the week after I was baptiz- 
ed 1 Strange to tell, I was approbated and encour- 
aged in this, by the professors around me. This be- 
ing an extraordinary circumstance, the people flocked 
in crowds to the meeting-house, to witness the novel 
scene. I have no recollection of what I said, only 
of warning tliern to beware of too much heat and 
engagedness in their political contentions. I was a 
poor ignorant boy, having never read but a very lit- 
tle in the bible, and had no distinct correct ideas, 
speculatively/, of the doctrine it contained. 1 had the 
work of God, to be sure, on my soul, but what to de- 
nominate it, or how to express myself on one single 
point of scripture truth, I knew no more, perhaps, 
than a savage or Burman, who should be converted 
where tlie bible never had been seen, and the preach- 
ing of the gospel never liad been heard. Notwithstand- 
ing this, I felt strongly impressed with the idea, that I 
must preach tlie gospel. I made another appointment 
the Sabbath following, and attended, which ended my 
preaching for the present. I have often lamented that 1 
had not had proper instruction at that time to have im- 
proved my gift, in conference meetings, if there should 
have been opportunity, instead of attempting to 
preach : 1 might have kept along and grown in the 
improvement of my gift, and not liave closed my lips 
in silence as I did, for more than three years folio w- 
inj:. But it was too much a fashion with the order of 
people with whom I had connected myself, to make 
preachers of almost all who opened their mouths in 
public, although they possessed nothing but exhorta- 
tion gifts. This is a sad mistake. It is the means of 
putting many a one into the pulpit as expounders of 
the word, whom God never called there, and who 
have nothing but a gift of exhortation. And on the 



Llpk OF RAt POTTER. 47 

Other hand, it is the means of many keeping silence 
who should at proper times give a word of exhortation ; 
for having felt it a duty to speak, and feeling incom- 
petent to preach, they say nothing at all. -This was 
the case with me, for after having attended two meet- 
ings, and attempting to preach, 1 became discouraged, 
in this course, and never opened my mouth in public 
on the subject of religion for more than three years af- 
terwards, as I have before hinted. To my shame he 
It spoken, I did not even pray in my family. Satan 
about this time obtained a strange advantage over me 
in another way, which tended more still to discourage 
me. Some one handed me a book entitled ^' No Cross 
no Crown ;" written, if my memory serves me, by 
William Penn. I know not but the book is well 
enough, although I do not now recollect much about 
the contents, but at any rate either through my mis^ 
undei^ standing, or some faults in the work itself, Satan 
made it a means of great injury to me. Tiie infer- 
ence which I drew from it was, that I must cross my- 
self in every thing which I had a desire to do, without 
making aay distinction between holy and unholy 
desires, or betwfeen that which the law of God forbid 
or required. Accordingly 1 had to lake up my cross 
and deny myself, and not attend meeting the next 
Sabbath, for my heart had been much set upon it and 
I had a strong desire to attend, but my book said " No 
Cross no Crown," and as I did not feel willing to los« 
my crown, I took up my cross and went into tlte 
woods on Sabbath, and there remained all day ! ! I 
felt lamentably bad. But I thought the reason was 
that I did not faithfully bear the cross. My book 
said, '' No Cross no Crown," so I thought I must do 
every thing which I did not want to do. Accordingly, 
although 1 did not want to leave the shade and go sit 
down in the sun, yet I must do it, for my book said, 
'' No Cross no Crown." Thus the Devil tempted me 
in the ^vilderness ; and here I continued all day 
scorching in the sun, bearing the cross as I verily 
thought, in hopes of obtaining the crown. As night 



43 LIFE OF RAY POTTER. 

came on I felt most miserably. I desired to return 
home — but this \^ould not be bearing the cross. I 
must therefore continue there all night. Some how 
or other I obtained mitigation, so far as to start for 
home. (I suj)pose I abrogated the severity of the 
cross.) But 1 had not gone far before I thought I 
must turn about and go back, inasmuch as tliis would 
be the most disagreeable thing to me almost imagin- 
able, and I drew the inference from the book, that I 
must not do one thing whicii was agreeable, but the 
cross consisted in doing every thing which was dis- 
agreeable. So 1 turned and run back, until by some 
means or other I obtained respite^ so as again to re- 
turn towards home : but 1 had not proceeded but a 
short distance before the Devil gave me orders to again 
wheel about and make my way once more into the 
woods, and in this way he kept ir.e pacing back and 
forth perhaps twenty times before I got so far extri- 
cated as to get home — and I think then the only 
means whereby 1 obtaired freedom from the cross of 
tarrying in the woods all night, was by taking up 
another, almost as disagreeable ; which was to appear 
at the residence of my wife, whom I had just married, 
and where I expected to meet some of her relatives 
from a distance, whom I had never seen, clad in my 
shabby working apparel, with no handkerchief around 
my neck, with the addition also of turning my shirt 
collar under, so far out of sight that I appeared rather 
as if I had no shirt on at all ! This was disagreeable 
to me, but my book said, '* No Cross no Crown," and 
I therefore concluded to bear it. This circumstance 
may appear to some too unutterably foolish to relate, 
but it is for this very purpose that I here mention it — to 
shew what consummate fools the Devil sometimes 
makes of young converts. I was at the same time that 
this happened, sincere, and would not for the world hare 
done any thing offensive to God ; but as I have before 
observed, I was ignorant, and altogether unacquain- 
ted with Satan's devices, so that he easily obtained 
this advantage over me, in my tender state of inex- 



tiFE OP RAY potteh. 49 

perience in the Christian warfare. I had not learned 
to try the spirits by the unerring word of God. Not- 
withstanding this course, which the Devil led me on 
this day, appears so foolish, yet I believe it to be of 
the very same nature with all religious enthusiasm or 
fanaticism. What is the Shaker delusion but this ? — 
Although some of it may appear at first view more 
plausible ; yet search it to the bottom and it is the 
same thing. And so with all fanatics, who have ever 
appeared on the stage. God overruled this day final- 
ly, to his own glory and my good ; for, norwithstand- 
ing I did not then see thrDugh the delusion, yet some 
years after, when Douglass Farnum and his follow- 
ers began their course of running round the chimney 
of the house, perhaps three hours on a stretch — crawl- 
ing on the floor — sitting down under the table, like 
dogs, and numberless other bodily exercises and move- 
ments, not only disgraceful to them as men and wo- 
men, but abominably so as professors of the Christian 
religion, I was prepared to reject it as a delusion of 
the Devil. This Farnum was a preacher of what is 
termed the Christian connexion, and for a while seem- 
ed successful as an instrument of a great revival of re- 
ligion. 

We cannot be too careful to try all our impressions 
and exercises by the word of God. After this Sab- 
bath which I spent in bearing the cross in the manner 
aforesaid, I grew more discouraged in endeavouring 
to attend any religious duty. No doubt but this was 
one grand design of the enemy in thus leading me on 
a wrong track, worrying me, and so tempting me to 
believe there was no enjoyment, in bearing the cross of 
Christ. How many does he thus deceive, whose hearts 
have never been changed. They are alarmed through 
fear of eternal punishment, and feel willing to do any 
thing to escape it, and thus he sets them at work as he 
did me; until they are satisfied there is no help or comfort 
in such exercises, and finally reject them as delusions, 
and with them the whole of religion also. But thanks 
be to God, who, with every temptation which his chil- 
E 



50 LIFE OF RAY POTt'iiit. 

(Jren meet with, he also makes a way for their escap^V 
As 1 grew discoiirnged, I soon began to partake of the 
spirit of the world, and to settle down inlukewarniness. 
I was young and just married, and soon conceived the 
idea of obtaining something of this world's goods, for 
comfort '* when a rainy day should come,'' or old age 
should creep on, &c. About this time the brethren 
began to doctrinate me. I was w^arned to beware of 
Calvinism as a '^hydra-headed monster^'''' which, if he 
got his iron grasp once hold on me, would prove my 
ruin. As they had no writings of their own denomin- 
ation on doctrinal subjects, I was supplied with book^ 
w^ritten by the Methodists. Calvinism was represen- 
ted to me as being made up of sentiments like the fol- 
lowing : — 

That God was the sinful author of moral evil or 
sin. That men were bound, by irresistible decrees of 
fatality, to do just as they did, although they might be 
ever so willing to do diiferently. That the atonement 
was limited to a part of mankind. That God chained 
mankind, by his decrees ; like a person's being chain- 
ed to a post or tree, and then commanded tlinem to 
eome to him ; and because they did not come, con- 
demned them for it to hell. That a part of mankind 
could not come to Christ, although ever so tvilling to 
come. That a part must come^ although ever so un- 
loiUing, and be compelled to go to heaven like a man 
dragged to prison, with his legs tied, contrary to his 
wishes. That those who were once converted must 
go to heaven, let them do as they w^ould afterwards — 
and finally, that it made no difterence what a person 
did after he w^as once converted, he must be saved, 
although he should live in sin all his days, and should 
not endure to the end? Horrible picture thought I ; 
and so it really was. 1 was not told that there was 
any difference in the opinions of those who were cZc- 
?iomnzafcrfCalvinists, but that the above constituted the 
main pillars of the system; of all who were ranked un- 
der that head. This to be sure was dreadful heresy. 
I knew that God was holy, and could not be the sinfut 



LIFE OF RAY POTTER. 51 

niitiior of moral evil. I hneio that man \vas a free 
moral agent, and that no decree of God hindered iiim 
from acting as he chose to act. I hieio that the atone- 
ment was amply suiHcient to save the whole world ; 
for the scripture was full on this point, and all were 
invited to come to Christ and be saved; and that if 
any were not saved, who lived under the gospel, it 
was because they obstinately rejected offered mercy. I 
knew also that the scripture declaration was, tliat those 
alone who endured to the end, should be saved, and 
that the promise was to none else. These ideas were 
clear in my mind as they now are _,* and as they told me 
these were Arminian ideas, I thought to be sure that 
Arminianism was a bible doctrine, (and 5o/«r it is,) 
and received it implicitly. They never told me that 
there were tens of thousands of Christians who 
were denominated Calvinists, that held to all these 
points as positively as Arminians did. That however, 
there were some who were so called, that believed in 
a particular atonement, or that limited it to the elect, 
and whose ideas of the decrees of God, and of the 
natural inability of man, did, indeed reduce the svstem 
of God's government in the moral world, to a kind of 
fatality, and made the creature like a stock or stone, 
or rather a mere machine ; yet, there were others, who, 
notwithstanding they were called by the same name, 
yet believed altogether differently, viz : — That God's 
decrees do not rob the creature of his free moral 
agency, but that they established it. That all men 
always act just as they choose to act, all thino-s con- 
sidered, or they are not accountable. That the atone 
ment is general in its nature, and amply sufficient to 
save ten thousand times as many sinners as ever did or 
ever will exist, if they would only receive it by faith.-— 
That salvation is offered sincerely, and freely, and in- 
discriminately to all. That whosoever will come, mav 
come and partake of the waters of life freely. That 
there is no extrinsic cause, or nothing out of the crea- 
ture that hinders his coming to Christ, if he did not re- 
ject salvation, freely offered to him with all his heart. 



52 Life of ray tottei?. 

Of this I was never informed ; nor was I told that these 
people held to both sides of the truth, whereas Armi- 
nians held to but one side. That notwithstanding it 
is true that men are free moral agents ; that the 
atonement is general, and opens a door of salvation 
through which all men may come to Christ and heaven, 
if they will, and that all are invited in the gospel de- 
claration to come^ yet they did not tell me that 
all men are so desperately wicked, and their hearts 
so fully set in them to do evil, that when Christ cruci- 
fied is preached to them, and salvation most freely of- 
fered to them, and they invited to come to his arms, 
they all universally, if left to themselves, without a 
single exception^ with one consent, will make an excuse, 
and willingly and wilfully refuse this offered grace. 
And that not one single individual of the whole fam- 
ily of man ever will consent to submit to Christ, 
and receive his salvation, if God, does no more towards 
it than what the Arminian system tells about. That 
is, if he does not by his all-conquering and almighty 
grace change their hearts, and thus cause them to be 
willing to do what they before were utterly opposed 
to doing with all their hearts, although they might 
have done it if they would, viz : — come to Christ. — 
This was never told me — and here I was deceived; 
and although I do not excuse myself for embracing 
this error, yet when I think how plausibly the Armi« 
nian system was held up to me, and at the same time 
how the truth was misrepresented and clad with the 
dreadful word Calvinism ^ and Arminianism, also, be- 
ing so pleasing to the natural heart, and of course to 
the remains of sin in me, it is not much to be wondered 
at that I did. I now began to dispute on doctrinal 
points, with vehemence. I had learned the Arminian 
song — whosoever will come may come, (by which I 
always meant that nobody but the Arminians did be- 
lieve so,) I talked about the horrible decrees, the 
iron chains of fatality, God's partiality, &c. which 
some people held to, as I said, and of the dreadful dan-* 
gerous doctrine of the sainfs perseverance^ although I 



LIFE OF RAY POTTER. 53 

liad got completely settled down into a backslidden 
state from God, in heart. What strange inconsisten- 
cy was here ? Advocating a system of doctrines 
which lays the stress of the creature's salvation on his 
oton faithfulness, abstract or independently of the 
grace of God, (for the Arminians teach that our sal- 
vation depends on our faithfulness in improving grace, 
instead of its depending on God's grace, causing us to. 
improve our talents,) and yet living in a state of 
abominable lukewarmness and almost total neglect of 
all religious duties 1 I soon arrived to that state that 
I spent the Sabbath in visiting and recreations, when 
there was no meeting in the neighbourhood ; and for 
a considerable time made a point of attending meet- 
ing only about once a month. I attended no church 
meetings, nor covenant meetings, nor prayed but very 
little in secret, or indeed at all. I became again 
much taken up with politics, and almost every day en- 
gaged in warm arguments on that subject. I assisted 
in raising liberty poles, rallying around them, and fir- 
ing salutes, and was excessively fond of military pa- 
rades, being myself a member of an independent com- 
pany. In this manner I passed along for more than 
two years. To be sure, I felt, notwithstanding all 
my backslidings, at times, much troubled in mind, and 
filled with horror in view of danger — and also felt 
an attachment to, and regard for the cause of re- 
ligion, which I did not feel before my conversion, 
and thought I would not for the world wound the 
cause ; and if temporal assistance was wanted, I was 
ready to contribute, as far as I was able ; yet, I was so 
blinded by sin that I was not aware that 1 was reall^f 
wounding the cause every day, and lived more like a 
Heathen than I did like a Christian. During all this 
time I never had a word of reproof from the church to 
which I belonged, nor from one of the individual mem- 
bers ; but on the contrary, I have reason to believe 
I was held in high estimation by them, as a wholesome 
member and faithful Christian. And this was th« 
faithfulness, according to the doctrine which ther 
E2 ^ 



54 LIFE OF RAY POTTER. 

taught me, and inculcated, on wliicl^ my eternal sal- 
vation depended ! ! ! O my God, what strange infatu- 
ation ! What blindness to the requirements of God's 
holy law ! What horrible blasphemy (I was about to 
say) to substitute such obedience and faithfulness in the 
place of Jesus Christ ! What can be more abominable 
in the sight of God 1 

During this time I was awakened one night out of 
my sleep by my wife, who was walking the room in 
great distress of mind, on account of seeing her lost 
and undone state, and begged of me to pray for her. 
For such a scene as this I was not prepared, and 
therefore put her off with the exhortation to pray for 
herself, &c. I prayed not at all in my family, nor 
gave my wife nor children any religious instruction. — 
The reflection pains me this moment, and I have had 
much sorrow of heart and bitter repentance on account 
of this state of declension and departure from God, 
which I so long most wickedly and ungratefullly in- 
dulged in; and 1 am now convinced that it was owing to 
the mere mercy and grace of God alone, yes, to the 
truth of that doctrine which I was then despising, that I 
was wot finally left to myself, and to perish everlast- 
ingly in my backslidings and sins. But the covenant 
was ordered in all things and sure ; and although 1 was 
suffered thus far to fall as a just chastisement for my 
self-conceit and the pride of my heart, in trusting in 
myself; yet he did not suffer his faithfulness to fail, 
but, as he did in Peter's case, so in mine, ere long 
looked me again into repentance — healed my back- 
slidings, and manifested himself to me as he does not 
unto the world. O the long-suffering, goodness, grace, 
and mercy of God ! *' How great is his goodness and 
how great is his beauty." 

Reflections, 

In reflecting on the foregoing chapter, the state of 
mind described, which I was in for more than two 
years, how plainly do I see the entire falsity of that ar- 



LIFE OF RAY POTTER. 53 

gument frequently used by Arminians,that the doctrine 
which they inculcate of falling from grace, if received 
by young converts, has a salutary influence on their 
minds to preserve them from backsliding; and that the 
contrary doctrine of the saint's perseverance, has a 
very bad effect by producing a spirit of lukevvarmness, 
degeneracy^ ^c. This statement may appear plaus^ 
ible to many, but with me it is vague, unfounded, and 
futile. 

The old proverb, that experience is the best school- 
master, will hold good here, in respect to myself. I 
have tried for myself and am satisfied. Perhaps no 
person ever more fully believed the doctrine of falling 
from grace than I did at this time, and some time af- 
ter. I did not indeed, believe it, as I now believe the 
sainfs perseverance, and I must be permitted to say 
that no person under heaven thus believes it. One 
reason why I believed it was because I did not under^ 
stand it in all its cornsequcnces. That is, I did not 
fully see that it plated the turning point of salvation^ 
(if I may so speak) in the creature'* s hands, instead of 
founding it in the promise of God. Another reason 
why I believed it was because I at the time, knew but 
little about the native deceitfulness of my heart. If I 
had known then what I know now respecting this, I 
should have said at once, if the doctrine of falling from 
grace is true, there is not only di possibility of my fall^ 
ing finally away, but I am sure that I shall be (after 
all that God has done for me) lost in hell. Another 
and powerful reason why I believed this doctrine was 
because the contrary doctrine of the saint's persever- 
ance, was completely misrepresented to me. Instead 
of being instructed that by it the people of God, on 
first believing in Christ, were represented as being in- 
terested in a covenant of grace, which, by the immu- 
table promise of God, secured their final persever- 
ance in holiness to the end ; I was told that the ideas 
of those who held this doctrine were ; that those, who 
were once converted, would be saved, whether they en- 
duredto the end or not. That although they continued 



58 Ltt'^E OP RAV POTTER. 

in sin iall their days after conversion, it made no dif- 
ference, they would die and go directly to heaven ! — 
This I knew was not the doctrine of scripture or rea- 
son, and it was this misrepresentation of truth which 
was one reason, as I have before observed, which oc- 
casioned my reception of error and continuance in it. 
Are there not thousands in the same condition ? Now, 
as I have just remarked, I do not thus believe the doc- 
trine of the saint's perseverance. I do not believe it 
because I do not understand it in its consequences — 
For I trust God has given me so to see the native de- 
pravity and exceeding sinfulness of the human heart, 
as it is represented in the sacred word, as it is acted 
out by mankind in general, but more especially as I 
have seen my own, that I am sure if God has not 
made an immutable promise to cause his people to 
prove finally faithful — not one soul will ever reacli 
heaven. But the doctrine I understand to amount 
to this very thing, " I will put my fear in their hearts 
and they shall not depart from me." ^' My sheep 
shall never perish," &c. So that I believe this doc- 
trine is true ; not only from the abundant, yes, abun- 
dant testimony of scripture declarations, but because 
I am sure as I can be of any fact whatever, that its 
opposite doctrine of falling from grace cannot be true 
in the nature of things. Yet so far as any person 
could be persuaded in believing a system which is n(ft 
founded in truths I believe I so embraced the doc- 
trine of falling from grace. And now where were 
those good efects resulting from it, in keeping me faith- 
ful, and preserving me from lukewarmness and back- 
sliding ? I am certain that I never lived so cold, and 
with so little religious engagedness, since I was 
brought to the knowledge of the truth, as I did during 
the time which I have just alluded to ; and immediate- 
ly, too, did I go into this state after imbibing the Ar- 
minian doctrine. There is no foundation for the 
statement at all, that the doctrine of falling from grace 
has a good practical effect. Those who harbour it in 
ispeculation (who are humble, faithful Christians) al- 



Ltt*]^ OP RAY POttEit. t)1f 

ways renounce it before God, in their prayers, and in 
the principal part of their conversation in conference 
meetings. They resolve their whole hope of salva- 
tion entirely into the promise of God — acknowledge 
their entire dependance on him for every holy exer- 
cise of heart, and tliat if ever they are saved it must 
be altogether by grace, <fec. &c. God's people are 
sanctified through the truth, and one thing is certain, 
an untruth never can have this tendency ; to make us 
more holy. There is no doubt but hypocrites have 
seized hold of the misrepresentations of the doc- 
trine of the saints perseverance to their own destruc- 
tion. Being awfully deceived in supposing they were 
converted, when in fact there was no such thing, and 
understanding through misrepresentation, that the 
idea of final perseverance was, that they would be 
saved although they lived in sin and rolled it as a 
sweet morsel under their tongues all their days ; they 
have deceived their own souls, and died with a lie in 
their right hand. In reflecting on this part of my 
life and experience, I can but lament that I fell into 
the hands of such teachers as I did. Although I have no 
real excuse to offer for embracing error, for I certainly 
had access to the bible, and should have attended 
more strictly to that, and thus formed my religious 
opinions on doctrinal points from God's word; yet as I 
have once and again remarked, it was not surprising, 
considering my youth, inexperience, and the unre- 
served confidence which I placed in old professors, 
and especially preachers, that I became involved and 
entangled in the maze and labyrinths of error and false 
doctrine. I say I have lamented that those whom I 
looked up to for religious instruction, taught me, in- 
stead of the doctrine of Christ, the opinions and tra- 
ditions of men. Is this subject sufficiently weighed in 
the minds of religious teachers in general ? Do they 
consider as they ought that they have almost unbound- 
ed influence over the minds of many of their hearers- 
who are ready to receive their words as the counsel of 



58 LIFE OP RAY POTTER. 

God, and if they do not teach them the truth, tnit 
hand out to them error and wrong ideas in respect to 
doctrine and practice, the consequences are likely to 
be extremely injurious, if not ruinous to them 1 How 
many there are who will commence with young con-* 
verts, taking the advantage of their youth and inex- 
perience, and infuse into their minds strong prejudi- 
ces against the truths of the bible, by misrepre- 
senting them to them, and then, if these same converts 
are ever so favoured in the mercy of God as to be de- 
livered from the bondage of error and brought to see 
and embrace the whole truth, as it is in Jesus, their 
teachers will turn upon them frequently, like raven- 
ous wolves, ready if possible to destroy their reputa- 
tion and influence, by representing them as unstable 
turn-coats! Reader^ are you a teacher in Israel 1 I 
do not mean exclusively a, ptiblic preacher ; but also a 
teacher in private, in conversation with your neigh- 
bours ; and particularly, are you a teacher of doctrine 
to young Christians ? You should be extremely care- 
ful that you teach the truth. You should be very 
5Mr6 that what you teach is the word and counsel of 
the Lord of Hosts. Do you take up a system of reli- 
gion merely from the testimony of others, without 
critically, prayerfully, and faithfully examining it 
yourself: and through a blind zeal to favour your de- 
nomination or party, and bigotted prejudice against 
some other sect, propagate it 1 You ought to stop 
and think what work you are engaged in. Who sc7it 
you to teach for doctrine the traditions of men ? Will 
the approbation of numbers, or to be sanctioned by a 
large denomination screen you from the displeasure of 
a holy God ? I can truly say that of all the sins 
which I ever committed (and 1 have been and am still 
a very great sinner,) none has ever caused me such 
pain and bitterness of soul as this ; of having propa- 
gated false doctrine, and violently opposed the truth. 
To be sure I did it ignorantly and in unbelief, and so 
did Paul when he persecuted the saints ; nevertheless 



ilfE O^ RAV POTTEli; S9 

it was a great sin, for which he could not but mourn 
knd condemn himself. And so it was with me, — 
What can be said in favour of the candour of those 
preachers and professors who will knowingly misrep- 
resent the doctrinal ideas of their opponents. This 
does appear to be a fact in respect to many. They 
have got the word Calvinism so dressed up in view of 
many of their hearers and readers that the very men- 
tion of the name will give them *' the horrors," to use 
a common vulgar bxpression, so that they need only 
to declare that such a doctrine is a Calvinistic doctrine, 
or such a person is a Calvinist, and the dye is cast ; 
their minds are sealed with prejudice, and without 
further consultation they stand ready with a verdict 
of condemnation. At the same time these teachers 
know that there is nothing definite to be known of a 
man's theological sentiments, by his being called a 
Calvinist, and that hundreds of thousands whom they 
are pleased so lo style, no more believe what they say 
the system of Calvinism is, than they believe Deism, 
Atheism, or Universalism. Moreover, if the people 
whose sentiments are thus misrepresented, remon- 
strate, explain, and clearly state that they do not be- 
lieve any such thing as is laid to their charge, and 
clearly state what they do believe ; yet still the mis- 
representation is reiterated and the prejudices excited 
on account of those misrepresentations, are kept up. 
I say what can be said in favour of the candour and 
regard for truth of such persons. Suppose I say a 
thing exists which I know does not exist ? What 
name would you give to this statement of mine .^ And 
suppose I say my neighbour believes a thing to be 
true, when at the same time he asserts to the contrary, 
and I have no proof that he does not speak the truth ; 
what name would you give this representation of mine? 
O that men would be more candid and careful, and noi 
slander the truth and their neighbours, as many do ! 
Methinks God has a serious controversy with such 
religious teachers as misrepresent truth and gratify 



60 LIFE or JlAY POTTfiR. 

the pride of their hearts, in treading it under foot 
and in promulgating error. 

The people of God are in a laraentablj divided 
state, and it becomes all of us most solemnly to en- 
quire whether we are engaged in spreading and vin- 
dicating the doctrines of Christ and his Apostles, or 
are zealous in opposing them. " Great is truth, and 
it will prevail," although we maj oppose it with all 
our might, and induce thousands of others to do the 
same. When God shall call for an account of our 
stewardship, in vain do we take shelter under the 
wing of our denomination^ to screen us from his dis- 
pleasure, if we have spent our days in fighting against 
truth, and thereby sowing the seeds of discord among 
the flock of Christ. The Bible is a very ^)lain book, 
so far as it respects the fundamental doctrines of 
Christianity ; and the reason undoubtedly why we are 
so blind to what it inculcates is, because truth, yes, 
every particle of truth is extremely disagreeable to our 
proud deceitful hearts. Thousands, yea all mankind, 
if not prevented by the grace of God, will risk the loss 
of their souls forever, rather than to submit themselves 
to God and embrace the humiliating doctrines of 
grace. From hence the numerous systems of theology 
which are ingeniously devised and industriously pro- 
pagated in the world, to save " Mr. Pharisee" from 
the great and terrible calamity of falling imcondition- 
ally into the hands of a sovereign God, acknowledg- 
ing his doom to be just if he is cast off forever, and if 
he be saved that it is altogether of grace, without any 
mixture or qualification. I lament that ever I was 
taught heresy, but I more abundantly lament that I 
ever taught it to others — for this, God and his peo- 
ple forgive me ! 



Ufl OF »AY POTTBR. 61 



CHAPTER IV. 



Trials respecting speaking in public — Family worship 
and preaching — Imprisoned J or refusing to hear 
arms^^Scverc sickness and consequent exercises of 
mind, 4*c. 

I think it was in the spring of I8l5, that I began to 
gradually awake out of sleep, and shake off that spirit- 
ual letharo^y which I had so long most ungratefully and 
wickedly indulged in» 1 know not of any particular cir- 
cumstance in the providence of God, which was the 
tneans of this, but believe that it was the work of the 
«ame invincible Spirit, which first created me anew in 
Christ Jesus ; which in the beginning moved upon th« 
face of the waters, and brought the world into existence 
hj its omnipotent power. iSot far from this time, a 
young man (Mr. T — m,) visited our neighbourhood, and 
preached; unto whom I felt a strong attachment, the 
first time I saw and heard him. He was a native of 
Salem, Mass. had lately taken up his residence in the 
villao;e of Pawtux^t, about four miles from where I 
then resided. He was engaged in business and preach- 
ed occasionally. I felt much interested in engaging 
him to preach in our neighbourhood, as his gift was en- 
gaging, and called the attention of the people far more 
than our ordinary preaching had done. I soon pre- 
railed on him to remove to our neighbourhood, where 
he made my father's house his home for a number of 
months. Our attachment, I believe, was mutual, and 
has remained, so far as has come to my knowledge, 
constant and unbroken ever since, a period of about 
thirteen years. My young friend, however, was ai 
green as myself, in respect to a proper understanding 
of the great truths of the bible and scriptural divinity. 
He had been filled with the same prejudices and used 
to harangue his hearers on the absurdities of what he 
F 



62 tlFE Of RAt fO'ttiK. 

termed '' Calvinism," to my heart's satisfaction. The' 
Rtteiition of a number were called up to the concerns 
ofiheir souls in the neighbourhood, and we conceived 
the idea of having a Church constituted in the place, 
which soon was effected; consisting at first, of only 
sixteen members, who were regularly dismissed from 
the Church in Johnson. Brother T — m was ordain- 
ed pastor. I was deeply interested for our prosperi- 
ty, and spared no trouble, exertion or labour in my 
power, to accomplish this end. I was appointed 
Ch)rk, (as T had also been in the Johnson Church) and 
became, strictly speaking, a burden-bearer with my 
brethren. Although I had at this time, a very great 
jshare of blind zeal, yet I have no doubt but that I felt 
in sGjne degree, the influence of a spirit of piety and a 
zeal for the Lord of Hosts. But how unqualified were 
we to watch over the affairs of Christ's militant king- 
dom, and to take care of the Church of God. I never at 
that time once thought of the great danger there was 
of delusion in religious experiences, and in receiving 
members; this subject was never recurred to, among 
us. Our Church was built up, and increased in num- 
bers, but it is to be feared that many who were added 
were not such " as will be saved," in the day of the 
Lord Jesus. As green, ignorant, and unqualified as I 
was, yet I was, I believe, considered as a leading 
member in the Church. On all business subjects con- 
nected with the Church concerns, I used to speak free- 
ly in Church meetings, but had not as yet opened my 
mouth in owning Christ before the world, praying in 
my family, or renewing my covenant among my breth- 
ren in meetings appointed for that purpose, prepara- 
tory to the communion season. 

Brother T*— m began to insist on my speaking in 
covenant and conference meetings; but I excused 
myself on account of my inability ; for I verily thought 
it would be almost impossible for me to say a word. 
The subject, however, pressed with increasing weight 
on my mind, and. I began to be much distressed on 
account of neglecting this duty. I framed excuses from 



t^TTE O? ItAY POTTEn. 63 

lime to time, until one evening, attending a conference 
meeting, after a number had spoken, a poor African in 
a most broken manner, spake on the subject of relig- 
ion, when 1 thought surely there was no excuse left 
ibr me, and I must either open my mouth, or suffer 
some dreadful consequences. I accordingly arose and 
talked a few minutes, but was so agitated with the 
fear of man, that I knew not after I had taken my 
ceat what I had been saying. From that time to this, 
however, I have continued to speak in religious meet- 
ings vrhere there has been opportunity witliout cessa- 
tion, although I was so agitated for some time after 
this, that in speaking a very few minutes, I should be 
as much out of breath and exhausted as if I had been 
running a mile. Another cross now lay befc^re me^ 
which appeared to me still heavier, and I knew not that 
I should ever find strength to take it up. This was to 
f>ray in my family. I li^d hitherto entirely neglccttBd 
it, and knew, moreover, that in all other respects I had 
not lived before my family agreeably with the great 
profession I had made. From hence the query : what 
confidence wiilf^cy put in you noio, if you undertake 
this ] It was a most grievous trial to me, and I knew 
>iJOt how to surmount it. I procrastinated and mad« 
?^^«^ows, tbat at such atinae in future I would attend to it; 
but when the time ai*rived I felt more hedged up than 
fCver— I would beg to be excused for that time, and re- 
ucw my vows to do my duty at a more convenient sea- 
son ; but still kept breaking them. I would frequent- 
ly leave the house and wander into the fields, and there 
try to pray. But this would not answer; for I could 
enjoy no freedom at all. After suffering much in mind 
and breaking many solemn vows which I had made to 
God, I made my ''way through the crowd," and at- 
tended to this important duty, which to my shame and 
reproach I had long neglected. Are there not many 
who are trying to get around this cross ? What prog- 
ress do you make, reader ? Will not your family, or 
some of them at least, in the day of judgment rise up 
^nd curse vou ? Jp abQUt one j^ear aite^ I jcoAuneiic* 



64 LIFE or KAY POTTinr. 

ed exhorting and speaking in conference n^.eeting?, I 
I)egan to entertain serious thoughts of preacliing. Al- 
though as yet, I was extremely ijrnorant on many 
important points of doctrine, yet I was now quite stud- 
ious in the devotion of what time I could spare from 
my daily avocations to the acquirement of religious 
knowledge. My mind was principally taken up in try- 
ing to prove and to convince my unconvcited friends 
nnd neighbours, of the Divine authenticity of the scrip- 
tures, the truth of revelation, and the reality of ex- 
perimental religion. In this course I was considerably 
successful, and frequently enjoyed much liberty ii* 
speaking. My gift, however, soon became quite a 
snare to me ; for I was conscious that 1 sometimes 
spake fl.'iently and to the point, and this being often 
repeated to me by the Devil, nnd sometimes too \eTY 
imprudently by God's people, I had much ado to keep 
from being wrecked on the quicksands of spiritual 
pride, and from being driven away from t};e simplicity 
<if the gospel, by the winds of vanity and self-conceit, 
which then blew like a whirlwind aU around me. 

My trials in respect to preaching were not so ex- 
traordinary at first as many of whom 1 have heard, 
but they have increased ever since. I Was, however, 
much exercised on ihe subject with sober reflections 
on the importance of the work, and my own insuffic- 
iency for such a great undertaking. 1 remember of 
liaving some singular exercises about this time. It 
seemed to me that God was so great, and such an in- 
jinitely glorious being, and I was so small, and of so 
Utile consequence in the scale of being, that he would 
never notice me enough to bless mc in this world so as 
to make me an instrument of doing any good, nor fi* 
nally bring me to heaven. These thoughts for a 
while were to me exceedingly distressing, and I felt 
considerably humbled under a sense of my own un- 
worthiness and nothingness. Brother T — m observe 
ing me gloomy and dejected, readily told me that 
he thought me called to preach the gospel, and in- 
Hsted on my making the trial. He offered me ei- 



ery assistance in his power, and with other acts of 
kindness and brotherly affection, took me into his 
carriage, to visit a neighbouring minister, a few miles 
to the west of where we resided, to converse on the 
subject, and encourage me in the work. They pre- 
vailed on me to make an appointmet to preach in the 
Six Principle Baptist Meeting House in Scituate, on 
I believe the third Sabbath in October 1818. During 
the intermediate time I rested not very easy, and my 
carpenter's tools were no small burden to me, on ac- 
count of the thoughts that occupied my mind in re- 
spect to the great work in which I was about to en- 
gage. I had put my hand to the plough, and it would 
not do for me to look back. One reason, I expect, 
why I did not longer shrink from attempting to preach 
the gospel, was on account of the system of doctrines^ 
which I then advocated. I had got through in some 
degree, with the great embarrassment of speaking be- 
fore a congregation ; and as for Arminianism, man- 
kind naturally love the doctrine, so that there is but 
little or no cross in preaching it to the world. I now 
see clearly that the great cross in preaching the gospel 
consists chiefly in preaching the doctrine of salvation 
entirely hy grace ^ and more especially perhaps the doc- 
trine of God's sovereign right, to save or damn guil- 
ty sinners as he in infinite mercy shall see fit. Be- 
sides this, I was determined to lie independant of any 
assistance temporally^ and intended to support myself 
and family, and preach besides — so the reader wiil 
«ee that I carried a large quantity of food with me in- 
to the sanctuary, to keep *'Mr. Pharisee^'a live, which 
reduced the struggle down to a moderate state, com- 
pared with what it would otherwise hare been, if I 
had understood and felt constrained to have declar- 
ed the whole connsel of God, and to have given my- 
self up as entirely dependant in this calling for tempo- 
ral as well as spiritual support. 

The day at length arrived, and I met the people 
and preached from Gen. iii. 9. " And the Lord God 
called unto Adam and said unto him, where art thou?" 
F2 



66 



LIFE OF RAY POTTER, 



I spake without much embarrassment, and to the ap- 
parent satisfaction of my brethren, who bid me God 
speed, and heartily exhorted me to persevere in what 
1 had undertaken. From that time, I went on, en- 
deavouring to preach when duty called, and the way 
opened,preachingsomein my own neighbourhood, and 
usually visiting the adjacent towns and villages ; as I 
had many invitations. I felt more and more the re- 
sponsibility of my station, and cried earnestly to God 
for grace to be faithful. I have already mentioned, 
that before my conversion, and during the relapse in- 
to sin and lukewarmness, already afluded to, I was 
much taken up with political and military subjects ; 
so much so that I voluntarily joined a chartered Mili- 
tary Company, before the law compelled me to bear 
arms — but when I began to wake up out of sleep, these 
subjects began to lose their charms, and gradually be- 
came burdensome and disagreeable. In respect to 
bearing arms, I was more and more exercised, until 
I came to the conclusion to renounce it altogether and 
risk the consequences. I had began to speak as a 
Messenger from the Prince of Peace, and was endeav- 
ouring to inculcate the principles of peace on earth 
and good will to men — of loving our enemies — of not 
resisting evil ; and for me, after declaring these things 
one day, to go the next, and take instruments of war 
and death, and learn how to kill ! perhaps some of 
God's dear children, too, looked to me as inconsistent 
and contradictory. I meditated on the subject with 
much interest and concern — endeavoured to candidlj 
weigh the arguments in favour of the practice, but af- 
ter all could not see that it was any way consistent 
with the spirit and letter of the gospel dispensation to 
kill innocent and pious men to gratify the ambition or 
revenge of kings and rulers. I now stood fair for a 
commission in the company, and should very proba- 
bly have obtained one if I had continued a few months 
longer. But I felt as if I must stop, let the conse- 
quences be what they would, and accordingly wrote 
to the officeri of the company, and stated m j detet'* 



LIFE OF RAY POTTER. 07 

miflatioii. I endeavoured to count the cost, and con- 
sidered it probable that I should suffer in consequence 
of my resolution noi to bear arms, I was not disap- 
pointed ; for in due time, I was required to pay my 
fine or go to prison. As I considered paying my 
fine the same thing as continuing in the practice, I 
told them that I could not acquiesce, notwithstand- 
ing many of my friends persuaded me to do it, and 
one man stood ready with money to pay for me, if I 
had not any of my own ready at hand. But this was 
not the difficulty ; but the principle involved I could 
not accede to. 1 was disgusted at that time with one 
young man, who had said more on the subject of bear- 
ing arms than most any other person of my acquaint- 
ance — declaring it to be unscriptural, wicked, &c. 
but who now advised me to pay my fine, or thought I 
had much better do it than to suffer by going to pris- 
on, as I did not know when I should be extricated. I 
thought it best to try to be honest, and trust God for 
deliverance. It was indeed a trial ; for I was called 
upon just at the close of the day, and at a time too 
when the health of my family seemed to require con- 
stant attention. I have thought that this time was se- 
lected with the expectation that I should recant and 
give up my principles for the sake of convenience^ or to 
avoid the very disagreeable results from the stand 
which I had taken. But I was enabled to stand in tlie 
evil day against principalities and powers, and spir- 
itual wickedness in high places ; and at the same time 
submitted to the ^^ powers that 5«," without resistance, 
I was attended by the ofiicer to the prison in Provi- 
dence — it was quite dark before we arrived there,and 
one may well imagine, that thus to be thrust intoclos* 
confinement, when I had always calculated to live 
** above board,^^ pay my debts punctually^ and live •»• 
dtptndently^ required some support from objects more 
than worldly to keep me in a tolerable comfortable 
state of mind. I was locked up in the upper room in 
the debtor's apartment; a most disagreeable and loath- 
some situation to be sure ; yet notwithstanding I tried 



63 LtFK OF RAY POTTER. 

to content myself and trust in God. The Lord how-* 
ever gave me ^^ favour in sight of the keener of the pris- 
on,^^ and I had not been in the room where I was first 
confined but a short time — perhaps not an hour,before 
I was permitted to enjoy the liberty of the whole house. 
I remained in prison two days, when the doors were 
opened, and I was set at liberty ; but why and where- 
fore I have never learned. Let every one judge for 
himself, in respect to this subject of bearing arms ; as 
for me, I cannot endure the thought of being instru- 
mental in precipitating my fellow men into eternity, 
who have been driven into the field of battle by ambi- 
tious and avaricious kings or rulers. 

After I had been preaching about nine months, I 
was one Sabbath returning home from an appoint- 
ment, which I had been filling in the neighbourhood 
of the Lippitt Factory, in Warwick, when I became 
absorbed in serious reflections on the important sta- 
tion which I had assumed. J thought I had seen the 
dreadful consequences of young ministers being flat- 
tered ; that they had been lifted up with pride, and 
fallen into '^the condemnation of the devil." I stop- 
ped in the road and cried mightily to God, to preserve 
me from such a dreadful falJ. I remember perfectly 
well one expression which I made, and repeated. — 
Lord, (said T,) Solomon asked for wisdom, but first of 
all, I beseech thee to give me humility. I was con- 
scious that I needed wisdom also, but I was so fear- 
ful of being puff'ed up in consequence of the undivided 
approbation which I receired from my brethren, and 
the attention which was paid to my preaching by 
the world, that for a season I scarcely knew how 
to contain myself. But I little expected that God 
would answer my prayer, and humble me in the 
way which I hare reason to believe he did. At 
this time I laboured at my trade during the week, 
and used to c^rry my small New Testament, which 
had marginal notes, in my pocket, and studied it 
attentively almost every leisure moment. I preach- 
ed frequently, evenings ; but when I was not thus 



MFB OF nAT POTTEn. 60 

cnnfagcd, I was n:encrally alone, by myself, absorb- 
ed in meditation and prayer. I had, abont this time, 
thounrbts of cmifrratin^ to the western conntrf^ and 
felt determined to exert myself to obtain property, 
that I might preach independently of receiving a 
temporal support, and so blow t!ie gospel trumpet 
in those destitute regions, of which I heard much 
from my brother T m, who had, by an appoint- 
ment of the yearly meeting, just visited them. — 
While I was one day meditating on this subject, 
and at the same time driving on with my work, in 
a great hurry, I struck a fatal blow to all my cal- 
culations, and in a moment demolished all the cas- 
tles which I had been building in the air. I plunged 
accidentally a small gouge in the palm of my hand; 
and although the instrument was small, yet at the 
moment I received the wound, I felt a kind of fore- 
boding that the consequences would be serious, if 
not fatal. The pain ran up my arm into my shoul- 
der and neck, and I was advised to use precautionf 
against the lock-jaw. I visited an old lady in the 
iieighbourhoodj who had once been attacked with 
that dreadful complaint, in consequence of a wound 
in the end of one of her fingers, by a small cam- 
bric needle: (how frail we are!) She gave me ad- 
vice how to treat the wound, and I followed it ac- 
cordingly ; but was unable to labour, in consequence 
of the soreness of my hand ; so I devoted the time 
to visiting, and occasionally preaching. It was. 
about this time, I think, that 1 visited Pawtucket, 
for the first time, in order to enquire into the state 
of business, and if I might find a good job of work„ 
after my hand was restored, so that I might attend 
to it, which now appeared to be doing well, and 
had almost healed over on the outside. 

But just as I began to promise myself peace and 
safety, sudden destruction stared me in the face. — . 
On the morning of the fourth day of July, about 
nine days after I received the wound, and when ta 
bU appearance it was almoit well, it began tp pro^. 



TO tIFB 6f nXV !»OTTER* 

duce evident symptoms of the lock-jaw. I after- 
wards learned that this was the way which this ter- 
rihle aisordcr often visited those who had fallen its 
victims. The physicians told me it was occasioned 
by a nerve's being wounded, or partly cut off in- 
ternally, which remained in that disordered state, 
after the wound appeared to be externally well. — 
Death now stared me in the face, and I repaired 
immediately to Providence, in order to put myself 
under the care of the most skilful surgeon I could 
find. Being unable to find Dr. Macl/ie, Dr. Fuller, 
bis partner, examined my hand, and after learning 
the symptoms, told me there was danger of the 
complaint apprehended by myself ^nd friend*. The 
plan of treatment which he pursued, was to endea- 
vour to again throw open the wound, cause it to mate- 
rate, and separate some of the nerves in tl>e palm of 
my hand. In order to effect this, he applied caustic 
to burn it, which was almost as excruciatingly painful 
as a live coal of fire lying continually on the wound. 
I was apprehensive that there was but a small chance 
for me to survive the attack, and felt solemn beyond 
description. I never can describe how the bustle and 
parade occasioned by the citizens engaged in the cele- 
bration of the birth of our national independence, 
looked to me at this time. Surely the course pursued 
by our citizens generally (and I am sorry to say by 
professors of religion, too) must be displeasing to him 
who rules our destinies, and who can pull us down at 
bis pleasure, notwithstanding all our boasted strength 
and present independence and prosperity. The pomp 
and pride of the world now appeared to me to be but 
pride and vanity indeed. From that time to this I 
have never engaged in fourth of July celebrations, aU 
though frequently solicited, for I know it would be a 
situation I should not wish to die in — and should we 
go to any place, or be engaged in any undertaking 
from which we should not be willing to step off into 
eternity ! 

J returned hofiae after my hand had been examined 



tlPlfi OP RAT POTTER. fl 

and directions given me from the surgeon. I ^as in 
agonizing, pain, and the next day visited the surgeon' 
again in Providence, where I concluded to stay at the 
liouse of my sister some days, if I should live, that the 
more strict attention might be paid, to arrest the 
threatening calamity. The next day I walked down 
street, to have my hand dressed ; but it was with great 
difficulty that I returned, on account of the dreadful 
pain with which I was exercised. I now sunk under 
the weight of my disorder, and took to my bed with 
the prospect of more terrible scenes near at hand. 
I was visited in the evening by Dr. Mackie, who man- 
ifested uncommon solicitude for the preservation of 
my life, but who began to give evident tokens of doubt 
and discouragement respecting the final issue. My 
fond mother, who had been long in the habit of being 
much with the sick, exerted herself to the utmost for 
my relief, and watched over me with paternal kind- 
ness. On the day following, I was seized instantan- 
eously with a spasmodic affection, which was like the 
hand of death, and threatened me with immediate 
dissolution. It affected my whole system, causing 
universal distress, and I concluded myself actoally 
passing through the dark solemn entry of death into 
the eternal world. Indeed I was told afterwards? 
by the physicians, that it was impossible for a person 
to experience more death-like sensations than those 
spasms produced ; nor do I expect to feel more like 
dying than I then did. I know not that I had thei 
moat distant thought of surviving. Dr. Mackie was 
immediately called, and through the mercy of God I 
soon obtained a partial temporary relief. The Doc-' 
tor now conceived it to be necessary to use more pow- 
erful means, in order, if possible to baffle the disorder, 
and preserve life. I took opium most freely, mercury 
and a preparation of arsenic (vulgarly called ratsbane) 
until I was almost blind, in order to prevent the 
spasmi. But they followed me up incessantly, not- 
withstanding, for a number of days, during which time 
I lay as I conceived, in the very arms of death, ex^ 



ii tirt or RAY POTtER. 

pectinff everi/ moment to be in eternity. I felt ine^f* 
pressibly solemn, although I had a strong hope, which 
was like an anchor to my soul, of eternal blessedness* 

How vain for me to undertake fully to describe mr 
feelings at this time. I was perfectly rational. I 
warned every person who came near me to prepare 
for death. I gave the parting hand to my wife, pa- 
rents, brothers and sisters, and bid them as I thought 
farewell forever for this world. I was parched with a 
burning fever; was thirsty beyond expression, and 
would have given worlds if I had possessed them, to 
have been permitted to drink a cup of cold water, 
which was strictly prohibited. I thought of that river 
«poken of in the book of Revelations, as clear as chrysH 
tal, which I hoped soon to drink my fill, and bathe my 
»oul in seas of heavenly rest ! ! 

These words of the poet were almost continually in 
my mind, *' Child your father calls, come home." — 
In this situation I lay for about three or four days, per- 
fectly possessed of my reason, looking off into a 
boundless eternity, expecting every moment to be 
there, and to close my eyes forever on earthly and 
«ublunary things. No person can imagine how the 
world, with its fashions, pride and splendor, looked to 
me, except they have been in a similar situation. Mj 
brother T — m visited me, and although so overcome 
that he could scarcely speak, yet he prayed fervently 
with me, and begged for my life with strong importu- 
nity at the Throne of Grace. I gave directions res- 
pecting my funeral, and gave brother T — m the 4th 
chapter, 12th verse of Acts, for a text from which to 
preach my funeral sermon. But after Isaac was of- 
fered up as dead in his father's view, God preserved 
his life, and he was restored as one raised from the 
grave. So with me. The spasms began to be less 
severe and threatening and the Dr. began to speak 
some encouraging words that yet there might be hope. 
I hope I shall never be so lost to all feelings of grati- 
tude towards those who have been instrumental in do- 
ing me good, as to forget Drs. Mackie and Fuller, 



LIFE OF RAY POTTER. 



73 



wliose constant, unwearied, and unremitting attention 
to me in these hours of peril, were undoubtedly, 
through the blessing of God, (without which nothing 
would have saved me) the means of saving my life. 
Although Dr. Mackie attended me principally, yet I 
remember them both with affection and grateful re- 
gard. I think it v/as the fourth night after the first at- 
tack, that 1 obtained some sleep. I felt thankful to 
God, and as often as I awoke the words of the Psalm- 
ist were in my mind — I know not but I repeated them a 
hundred times during the ni^^ht — " Bless the Lord O 
my soul fur he is good — for his mercy endureth forev- 
er.'* I never felt such a spirit of thanksgiving and 
praise for temporal mercies. The least thing done 
for me by my friends, would melt my heart with grate- 
ful feelings. The next day passed away without are- 
turn of the spasms, mj hand began to maturate and 
the symptoms were generally favourable. My appetite 
began to return, and was exceedingly craving, but it 
was necessary to be careful of my diet. My mother gave 
me a little green pea broth, which was to me incom- 
parably more delicious tlian any natural food of which 
1 had ever before partook. 1 truly felt to thank God 
for every morsel I ate or drank^iis great and good 
name seemed imprinted on all thing$ which surround- 
ed me, but sin. As I cast a look out of the window, 
and beheld the fields of corn, the meadov/s of grass, 
and gardens filled with vegetables, |ili which 1 never 
expected to see again ; I thought ev(bry spire of grass 
praised my maker's name. I gradually grew better, 
but my hand was exceedingly sore, the Dr. having 
burned and cut a place directly around the first wound 
something larger than a cent in diameter, to produce 
a sore, and if possible to separate the nerve which oc- 
casioned tiie difficulty. The dead flesh now began to 
give way, which was almost as hard as a piece of sole 
leather, and when removed left the wound open very 
deep, with numerous ends of little nerves ail round, 
which had been separated by the Surgeon, which 
were inconceivably tender ; indeed I could not hav« 
G 



t4 LIFE OP RAY POTTER* 

had an idea without experience of the extreme susccp^ 
tibility of feeling in these little fibres. They were a» 
lender as the apple oftiie eye, and in the palm of the 
hand very numerous, and the touch of the end of one 
of them, although the most carefully done, was more 
than I could endure without crying aloud ; notwith- 
standing previous determinations that I would bear it 
without making any ado. I saw that we are " fear- 
fully and wonderfully made," and thought with the 
poet that '^ it's strange a harp with a thousand strings 
should keep in tune so long," and did not wonder that 
the wound occasioned by a cambric needle, should 
sometimes wreck the mortal tabernacle of frail man. 
In about two weeks I was able to ride home. I felt 
more anxious to preach now than ever I had done, 
and grew almost impatient for the time to come, when 
I should have strength of body to stand on my feet 
long enough to preach a sermon. In a few days I 
made an appointment in the meeting-house in John- 
son, and although I felt my weakness of body in some 
degree before I commenced preaching; yet I knew 
nothing of it comparatively speaking, until I had been 
standing a few minutes, when I found that I had un- 
dertaken that which I had by no means strength to 
perform* The fact was, my w^hole nervous system 
was debilitated, and as it were, unstrung by the vio- 
lence of the attack, and the effect of the powerful 
medicine given m^ to counteract it and save my life ; 
so that it needed time, and a long time too, for me to 
regain my strength, and for my nerves again to be 
braced up — indeed when a person's nerves are once 
go affected as mine were, I believe they but seldom 
recover so as not to be much troubled with weakness 
in this respect. I feel the effects of the blow which 
then so affected my system until this day, especially, 
when fatigued, or overdone ; and for many years after 
my sickness, the spasms followed me with frequent 
and powerful attacks. I saw myself, and was also 
told by the Doctor, that I must give up the thought of 
preaching until I gamed more strength, and so I en- 



LIFE OF UAY POTTER. /O 

tJeavored to reconcile myself to my situation, pit^yin^ 
to God for grace to support me in this time of trial. 
It was probable that a number of montlis would elapse 
hefare 1 should be able to attend to any business for 
the su[)port of my fiimily — and then I was with a wife 
and four small children, being about even with the 
world, when [ was taken sick, and no prospect of 
-ever being able to work again at my trade, on account 
of the feeble state of my liand, besides one of my fin- 
ger's being so drawn down that it would be almost im- 
possible for me to handle tools, if othervi^ise I should 
have strength to labour. But however distrustful 1 had 
been when well, of the goodness of God, and his pro- 
vidential care over me, I now seemed entirely relieved 
from all distressing anxiety on account of my tempo- 
ral situation. I gave all up into the hands of Him 
who feeds the ravens and clothes the lillies of the iield. 
1 was astonished to see how many friends God raised 
me up to supply my wants, and those of my family. 
How true have 1 found these words of Jesus — ** seek 
first the kingdom of God and his righteousness, and all 
these things shall be added unto you." 

Reflections* 

In reflecting on the dealings of God with me, as I 
have given a limited account in the foregoing Chap- 
ter, I find many things worthy of note, and to be had 
in everlastinii: remembrance. And first — an answer 
to prayer. The reader will remember that I was ear- 
nest in my prayer to God for more humility, that I 
might shun the rocks on which I considered many 
young preachers foundered, viz : spiritual pride and 
iself-exaltation. One day, while sitting in the house, 
and reflecting on my feeble state, together with the 
solemn scenes which God had lately brought me 
through, r took up the hymn book, and opened it 
to one of Mr. Newton's hymns, which I read with a 
great in|;ere^J;, as pecujiqirl^ {applicable to my own 



'O LIFE OF PvAY TOTTER, 

case. It was entitled ^'Prayer ans\yered by crosses,'' 
and read as foilovrs ; 

" I ask'd the Lord that I might grow 
In faith and love and pverv grace, 
Might more of his salvation know, 
And seek more earnestly his face. 

'T\ya? he who tnuglit n:e tJjus to pray, 
And he I trust has Jinswercd prayer/ 
But it has been in S7ich a icaijy 
As almost drove me to despair. 

I hoped that in some favoured hcur^ 
At once he'd answer mv request. 
And by his love's constraining power, 
tSubdue my sins and grre me rest 

Instead of this he made me feel 
The hidden evils of my heart, 
And let the angiy powers of hell, 
Assault my soul in every part. 

Yea more — with his own hand he seem'd 
Intent to aggrnvate my woe. 
Cross all the fair designs I schen^cd, 
Blasted ray gourds and laid si.e lov/. 

Lord, why is this. I tremhiliig cried, 
Wilt thou pursue thy worm to death? 
*' This is the way, the Lord replied, 
I answer prayer for grace and faitli. 

These inward trials I employ, 
From self and pride to set thee free, 
And break thy schemes of earthly joy ; 
That thou, may'st seek thy all in me.^ 

I kad no sooner read this hymn, than my mind wa? 
carried back to the places and seasons of solemn pray- 
er to God as I have mentioned above, and it looked to 
me plain that God had answered me in this unexpect- 
ed way. I expected that humility would drop directly 
down from heaven, into my heart, without any afHic- 
tive dispensations of Providence, but God saw fit to 
deal with me quite differently. He kept me for a 
number of days, as it were, lying on the very brink of 



LIFE or RAY PO^TTEPv. 77 

the precipice, expecting every moment to launch 
away into the invisible world. While in this situation, 
I had a fair opportunity to look at the world with all 
its honours, in about their true colours, and to see how 
little service the approbation and praise of mortals 
was to a dying man — it made a lasting impression on 
my mind. 1 had also a most impressive view of the 
frailty of man and the uncertainty of human life and 
a sensible and deep impression was made on my mind 
that we ought to live like minute men for eternity, and 
to be always ready for the coming of the Lord. In 
short, it seemed as if the Lord in a manner tore me 
in pieces and held me up to my own view as before a 
mirror, that I might see how frail I was, and how com- 
pletely dependant on him. I did not indeed have so 
clear a discovery of the native depravity and deceitful- 
ness of my own heart, as I did at a subsequent period, 
yet I began to have very humiliating views of myself 
in this respect, which at that time brought me low be- 
fore God. But I consider that my doctrinal ideas were 
a great hindrance to my making very swift progress in 
the study of this lesson. 

2d. I can but notice the dealings of God in " cross- 
ing all the fair designs I had schemed, blasting my 
gourds and laying me low." I was determined to pur- 
sue my business and thus not only maintain myself and 
family, but also treasure up something *' against arainy 
day f and at the same moment I received the wound 
in my hand was making calculations in my mind ac- 
cordingly. But God designed another course for me 
and was not lacking for means to cause me to pursue 
vit. I was obliged to desist. My hand was so injured 
that the idea of working at my trade was now altogeth 
er out of the question. Reader, if God has calledyoii 
to preach the gospel, beware how you resist or clioost 
your own ways in obeying the call. '* In all thy ways 
acknowledge him and he shall direct thy steps.'' If noth- 
ing else will do, judgments must come. O go before 
some dreadful thing come upon thee. Undoubtedly 
die pride of my heart had much influence with me 
G3 



78 



LIFE OP RAY POTTER. 



when 1 was so unwilling to give up my business, and 
throw myself into the hands of God, as a poor depend- 
ant creature for temporal as well as spiritual merci^, 
I naturally hated dependance^ and could not bear .mtt 
thought of receiving a farthing as a free gift* W^ 
sides ; all ministers who did not maintain themselves, 
were considered in our country as hireling preachers. 
This reproach was hard for me to endure ; not con- 
sidering that it is realli/ a reproach to a man who is 
called of God to leave all and devote himself unreserv- 
edly to the work of the ministry, to be so far entan- 
gled with the things of this worlds as many are who work 
six days out of seven on their farms, at their trade, 
&c. But the Lord was determined that I should sub- 
mit to his way^ and although the rod was grievous for 
the time being, yet I trust I shall forever praise him in 
eternity for using it. '* God moves in a mysterious 
way, his wonders to perform," but he sees the end from 
the beginning, and leads his people forth, ^^ in the 
right way that they may go to a city of habit ation.^^ 

3d. This dispensation almost (and I think I may 
say with propriety quite) cured me of all anxiety to 
become rich, or to be possessed of much of the riches 
of this world, and from that time to this, I have enjoy- 
ed that confidence in God for the supply of all mj 
temporal wants which before I was in a great degree 
a stranger to. My friends have frequently offered to 
assist me in obtaining a house that I could call my 
own, and have repeatedly urged me to give my con- 
sent to a subscription's being circulated for that pur- 
pose, but I never felt liberty in my mind to acquiesce 
with their generous proposals, although I had every 
reason to believe that such an undertaking would suc- 
eeedr I have not a word to say against other Christ- 
ians possessing a house or lands, but for my ovm part 
I think such a course would not be expedient. Our 
blessed master had no where to lay his head ; and 
Paul declares that he had no certain dwelling-placey 
and we should be willing rather to suffer with them, 
than that the mimstry should be blamed. Besides^ it 



Lirfi OF RAt POTTER. TO 

is btsst perhaps for Ministers to live in a continual state 
of dependance on God for temporal as well as spiritual 
mercies — they have thereby the opportunity of prov^ 
ing God every day, an#^f exercising faith in his 
promises. God \}\tGwm^^tfSvn on a sick bed, when 
[ had no *• goods in^ltore,'^ and when a wife and four 
children were dependant on me for their daily bread; 
but at the same time that he thus laid his hand upon 
me, he gave me sweet consolation by enabling me to 
trust in his promises and word ; and although I was 
about nine months in this situation, yet I do not re- 
member of ever having a single distressing thought on 
the subject, nor did I ever want for any good thing. 
And this confidence in God has generally been afford- 
ed me since ; and although after my recovery, I taught 
a sch()ol for a few months, as I conceived it my duty, 
yet when I felt it my duty to give up all temporal busi- 
ness and devote my whole time to preaching the gos- 
pel, and the work of the ministry, although I had no 
stated salary, yet I was enabled to cast myself into the 
hands of him whom I believed had called me to the 
work. And I will speak it to his glory forever — he 
has always taken care of me and my family, and sup- 
plied all our wants. I bless his name, and trust \ shall 
ever continue to do so in time, and in the heavenly 
world above, for this scene of afflictions which he 
brought me through. While the Lord kept me on the 
Terge of time, looking fir^t into the eternal world 
which lay before me, and then at this world which I 
conceived I was just about leaving forever, I had such 
a view of the emptiness and vanity, and I may add, 
sinfulness of much which is called worship among the 
professed people of God,as I trust I shall never forget. 
O how much is there in the professional world that is 
highly esteemed among them, that is an abomination 
in the sight of Him who requires truth in the inward 
part. The pompous show of elegant meeting houses, 
polished preachers, (I mean not those who are like 
polished shafts — I wish there were more of such,) or in 
i^tber words, a fashionable religion, looked to me at 



80 LirE OF RAY POTTER. 

that time, lighter than vanity when compared with the 
simplicity of the gospel which the world hate and des- 
pise. O may I never forget the views whicli I then 
had, and may they ever have a salutary influence 
through the sanctifying influences of the grace of God, 
in preserving me from those things which I then saw 
to be altogether insufficient to satisfy the soul in view 
of an awful and long eternity. Finally, my sickness 
and afflictions seemed to be really sanctified to me, 
and I humbly trust were the means in the hand of the 
Ht)ly Spirit, in weaning me more from the world than 
I had been, and fitting me for farther usefulness in the 
blessed cause which I had espoused. 



CHAPTER Y. 

Extreme nervous weakness — Commenced preaching again 
— Commenced preaching in Providence — The Church 
ifi Cranston dissent from the Six Principle Baptists 
on account of the ordinance of laying on of hands—- 
Vieiv of that subject, (^c. 

1 now found myself afflicted with a universal weak- 
ness of the nervous system, a complaint which I will 
not undertake to describe ; as it would be useless to 
those who know what it is by experience, and as for 
thosewho do not thus understand it, they can never be 
convinced merely by the testimony of others. O how 
much unfeeling cruelty there is exercised towards nerv- 
ous persons, by those who are ignorant of the nature 
of the disease; a disease, too, whicli is as much be- 
yond the power of those to remedy who are its tortur- 
ed subjects, as is a consumption of the lungs, or a con- 
tagious fever ; and yet all the consolation which such 
afflicted souls get from the majority of mankind, is to 
be laughed in the face, and sneeringly to be called 
spleeny, &c. I have thought that God suffered me to 
be afflicted with this dreadful complaint, that I might 



Lire OP RAV I*OTTElt. §{ 

knbw how to pity, deal with, and have compassion on 
others, who were in the same situation. I suffered 
more than I can possibly describe, while confined for 
about nine months, almost as weak as a little child. 
The nervous complaint makes a grand fortress for the 
devil, and ^ives him a great advantage over those who 
are tlius aiTiicted. One efll^ct which it has always had 
on me, when overcome with it, is, that it prodiices a 
kind of uneasiness and restlessness, that is extremely 
disagreeable, if not gratified. I have spent hours al- 
most innumerable, in walking the fields and srroves, in 
the dark watches of the night, when any thing more 
than ordinary occurred to give me trouble. I knew 
this was not best for me, and could reason on the sub- 
ject as well as ever ; but still it would seem as if I 
could not govern myself O how many times have I 
left my bed and pursued these solitary walks, and pass- 
ed the time away in agony alone ! But I will not un- 
dertake, as I before observed, to describe the effects^ 
of a nervous debilitation on him who is thus af- 
fected. I will only say, that although it does not 
bereave him of his reasoning powers, (for he can rea- 
son as conclusively as ever) yet it seems, if I may so 
speak, to unman him ; it reduces him in some sense, 
to the state of a little child, and such a person ought to 
be dealt with accordingly. Diiring the time of my con- 
finement, I read as much as the state of my health 
would permit, reviewed my former studies of English 
grammar, matliematicks, &c. as I contemplated keep- 
iiig school as soon as I should be able. God raised 
me up many kind friends, who were attentive to me 
in my afflictions, and all my temporal wants were sup- 
plied. In the spring^of the year I moved my family 
into my father's house, and commenced teaching a 
small school, and also began again to preach a little. 
But I was extiemely weak in body, and harrassed 
much in my mind, through the suggestions and tempts 
ations of the Devil. 1 determined, however, to endea-r 
vour to do my duty, if it should be made known to n^<^ 
let what would be the consequences. 



82 tlFB OF RAV ^o»r*r£tt. 

About this time, some of the brethren in Providence, 
who were members of the church in Cranston, pro- 
vided a room in the north part of that town, for the 
purpose of holding meetings, and it was proposed tliat 
brother T. and myself should alternately attend them. 
I accordingly commenced, but it Avas tin ough much 
infirmity. My first visit, I remember, was attended 
with circumstances not much calculated to gain the 
applause, or approbation of the great. Having obtain- 
ed the loan of a miserable looking old horse, I mount- 
ed, with apparel myself which tolerably well coincided 
in appearance with the almost worn out beast, who 
bore my weak and trembling frame. I proceeded 
with a slow pace to the place appointed, being saluted 
by sundry boys, as I passed along the streets, '' that 
my horse had lost his tail !" The days had been, when 
I could not have endured this; but the scene which I had 
so lat€l J passed thro' prepared me to suffer ibis shame 
and reproach without anger or repining. I knew that 
God looked at the heart, and that the time was not 
far distant, when all the splendour of this world would 
fade and pass away, and nothing but pure and unde- 
filed religion stand before the great white throne! 

I was about this time greatly distressed on account 
of the erroneous sentiments and practices of many 
professional Christians. The Farnum delusion, which 
I have before alluded to, prevailed to an alarming de- 
gree, not far from me. I was almost in an agony, 
considerable part of my time, for fear that I should 
either settle down into a dull formality, on the one 
hand, or in endeavouring to avoid that, run into an ex- 
treme of religious fanaticism and blind delusion, — 
This brought me before God often, beseeching him 
that I might be *' led forth in the right icay^ that I 
might go to a city of habitation,^^ I well remember 
the places in the groves and swamps in Cranston, 
and after I removed from that town into Johnson, 
where 1 used often to resort and cry most earnest- 
ly to God to lead my mind into truth, and preserve 
me from dangerous errors, I think those prayerii 



LlFfi 01^ HAY PdtfKR. 83 

have since been answered, (as I shall shew in the 
sequel,) but in a way the most distant from my 
expectations at that time. I believe these desires 
were begotten in my breast by the Holy Spirit.— 
" Howbeit, (says Christ) when he the Spirit of 
truth is come, he will guide you into all truth/' 

At this time I had not the most distant idea but 
what my Arminian sentiments were true, nor did I 
think of examining them. I however began to doubt 
the propriety of some of the notions of the Six Princi- 
ple Baptists, in respect to ordinances. The idea re- 
specting the laying on of hands on private members 
of the Church, I endeavoured to examine candidly by 
the word of God, and was satisfied in the issue that 
ii was unscriptural. 1 will here transcribe a part 
of a letter which I wrote in answer to an anonymous 
one which I received on this subject some time after 
the Church to which I belonged, as well as myself, re- 
solved no longer to acquiesce with the restrictions of 
the Six Principle Baptists, (that the laying on of hands 
should be a bar to the communion) which will give the 
reader a comprehensive view of the subject. 

'* You next come to the point in question ; or 
rather, you undertake to prove, that the laying on 
of hands is required by the commands of Christ or 
his apostles, as it respects individual membership 
in the militant church of God, &c. 

*' This, Sir, was the very point which in the first 
place occasioned the controversy ; and now, is it not 
surprising, that after all that has been said upon 
this subject by the Six Principle Baptist brethren ; 
that notwithstanding they contend that no church, 
without conforming to this point, can be in gospel 
order, and of course, that there is not a denomina- 
tion of Christians under heaven that is upon the 
gospel plan completely but themselves, and that be- 
cause we have presumed to give fellowship to other 
denominations of Christians, who have not been in 
the practice of this ordinance, we must, by you, be 
considered as disorderly members, and be expos- 



84 LIFE OP RAT POTTER. 

cd to censure as such ; that even uj3on this very 
ground the Six Principle Baptist preachers have 
taken the liberty to assemble in council in Crans- 
ton, without our consent, to consider the con- 
cerns of the Cranston Church; and after they have 
so assembled, to advise that about twelve mem- 
bers of said church, who had, as they termed it, 
continued steadfast in the principles of the doc- 
trine of Christ, should be considered the standing 
church in Cranston, and thus to throw the great 
majority, consisting of about five sixths of the 
church, into their hands, to be disposed of as they 
should think proper ; and that in piirsuance with 
the aforesaid proceedings, the said twelve mem- 
bers (out of which number there were only four 
males) sliould presume in due form to excommuni- 
cate the whole of us, and to set us aside from the 
communion, until we should confess and forsake 
the errors of our ways and return to them, as they 
term it, in the faith and order of the gospel : I 
say, is it not surprising, that after all this and much 
more has been done and said on the part of our op- 
ponents, that they should not be able to produce one 
single passage from the Bible to support them in their 
proceedings ? 

As to our being set aside from the close* cora- 
raunion, or from the manner in which you hold, I 
do certainly, Sir, highly congratulate you and the 
rest of my brethren upon this auspicious event ; 
and. Sir, it is my earnest desire, and 1 presume I 
shall have an hearty amen from the rest of my breth- 
ren who have had the good fortune to be sharers 
with me in this affair, that we may never be set 
into it again. But, as I said before, so say I again, 
that it is a matter of surprise, that you should pre- 
tend to say and do all these things, and after all 
that you can do or say, as to the point in question, 

* What is here understood by the close communion; is, rejecting 
those who had not been under hands. 



LIFE OF RAY POTTER. 85 

you can prove just nothing at all. I was sensible, 
Sir, of this before ; I have travelled the road my- 
self: I think that I have examined the subject thor- 
oughly ; I gladly would have caught at one straw of 
positive proof to have supported me in your ideas, 
before I would have been induced to renounce them. 
But, Sir, after I became thoroughly convinced that 
they could not be supported by plain scripture tes- 
timony, I candidly relinquished them, and from 
hence, I did not hesitate to say what I did say in 
my letter, that I invoked the genius of the wholc*of 
my Six Principle Baptist brethren to prove the po- 
sition from the word of God. I have no doubt, Sir, 
but they have done their best to endeavour to do it. 
I presume that they consider you to be the most 
competent person who could be found, that would un- 
dertake to contend for the point ; and, I presume that 
you said all that you conceived that you had to say in 
order to maintain the position. But, Sir, what does it 
all amount to? You ask if such were not the prac- 
tices at the opening of the gospel day, &c. You make 
a great talk about idolatry, superstition, bigotry, com- 
mon sense, reason, and scripture, and the such like; 
but, as to proving that which you have undertaken,you 
have fallen altogether short. You have not adduced, 
as I before observed^ one single passage of scripture 
to shew me that the laying on of hands on private 
members, as a prerequisite to their becoming visible 
members of Christ's militant kingdom, is a command 
of the gospel. 

I have never disputed that the writer to the He- 
brews in the 6th chapter and 2d verse, mentions the 
laying on of hands; neither have I disputed that Pe- 
ter and John laid hands on the disciples at Samaria, 
or that Paul laid hands on the twelve men ; nor have I 
disputed the privilege of laying on of hands on private 
members of the church in this age. But observe, the 
idea which we have in this performance is the point 
which we differ upon. Your idea is, that a person is 
»Qt a legal member of the visible church of Christ, un* 
H 



86 LIFE OF RAY POTTER, 

til they have been under hands. You contend that 
this is the import of the passage above referred to in 
Hebrews ; of course yon make the conclusion, that no 
church or individual is in gospel order without con- 
forming to it, and from hence you reject them from 
the Lord's Table, &c. Now, that you have nothing 
decisive to prove yourself correct, I presume has al- 
ready appeared, and I do therefore contend, that, as 
far as you should go upon this subject, should be to say 
that that is your opinion respecting the point ; but, 
you should remember, that other Christians have as 
good right to their opinions upon this passage as you 
have yourself, and not because they may differ from 
you in the ideas which may be drawn from a passage 
of scripture of the like nature with the above, to con- 
clude that you have a gospel right to predominate your 
opinion over that of your brethren. Circumstantial 
evidence is all that you can produce to maintain your 
ideas, and I think if we were to gather the whole of 
this which is to be found in the acts of the apostles, and 
to weigh it in the balances, that even upon this ground 
you would be found wanting. 

Now the question arises, that whether the apostles, 
when they laid hands on the disciples at Samaria, or 
Paul, when he laid hands on the twelve men at Ephe- 
sus, performed the thino^ with tlie views for which you 
contend, or whether they performed it as the means to 
obtain the gift of the Holy Ghost. That they did not 
perform it with the views and upon the principles for 
which you contend, appears rather evident from va- 
rious circumstances. And, in the first place, when 
Peter preached at the day of Pentecost, and a multi- 
tude were pricked at the heart, and cried out, men and 
brethren, what shall we do, &:c. it appears that Peter 
told them plainly what to do ; " to repent and be bap- 
tised, every one of them, in the name of Jesus Christ, 
for the remission of sins, and they should receive the 
gift of the Holy Ghost ;" Acts 2, 38. He tells them 
nothing about the laying on of hands, to our knowl- 
edge, neither is there any thing mentioned relative to 



Life of ray potter. S7 

liie circumstance, that would lead us to imagine that it 
was attended to. In like manner, was the circum- 
stance of the jailor's crying out unto Paul, in language 
of the same import, and Paul tells him he must be- 
lieve; and then the circumstance of his being baptized 
seems to be carefully mentioned, but nothing said 
about the laying on of hands. So, also, in the case of 
Lydia and her household, the circumstance of her be- 
ing baptized is mentioned, but not a word about laying 
on of hands ; so, likewise, it was the case respecting 
Cornelius and his household. In all of these circum- 
stances, the ordinance of baptism is expressly mention- 
ed ; and, Sir, if it were really the case, that the laying 
on of hands is, as you contend, an ordinance of the 
gospel with baptism, and as essential to be attended to 
for visibility ; I say, if this really were the case, might 
we not expect that there would have some things been 
mentioned in all of these circumstances relative to if! 
It cannot be found that the apostles ever laid hands on 
private members of the church, who had already re- 
ceived ihe gift of the Holy Ghost. While Peter was 
speaking to Cornelius, the Holy Ghost fell on them, 
and of course there was no necessity that the apostle 
should use this means to obtain the blessing which they 
had already received : but he cries out, '* can any man 
forbid water, that these should not be baptized, which 
have received the Holy Ghost, as well as we ?" And 
he commanded them to be baptized, &c. Now, I ask 
you, Sir, if it appears, when we look impartially at this 
circumstance, as if the apostle laid hands on Cornelius 
and his household, or whether Philip laid hands on the 
Eunuch ] Certainly it does not look so to me ; but 
you may say I do not know that they did not ; nei- 
ther, Sir, do you know, that in the 6th of Hebrews, 
the apostle meant to communicate the ideas for which 
you contend. But, as you resort to circumstan- 
ces and appearances, all that I ask for is, to let them 
have their proper weight, that all Christians may weigh 
them in their mind, and judge for themselves. 

^^ On the othei: hand, that the apostles practised the 



88 LIFE OF RAY POTTER. 

layino^ on of hands, in the two cases above mentioned, 
not with the views, nor upon the principles for which 
you contend, but as the means that the Holj Ghos: 
might be given, or that a special blessing might be ob- 
tained, appears rather evident from various circum- 
stances. And, in the first place, it appears that they 
laid on hands upon various occasions. Observe Acts, 
28th, Sth and 9th : And it came to pass, that the 
father of Publius lay sick of a fever, and of a bloody 
flux, to whom Paul entered in and prayed, and laid 
his hands on him, and healed him, &c. Again observe, 
that Ananias put his hands on Saul, before the scales 
fell from his eyes, Acts, 9, 17. Our Saviour laid 
his hands on little children : observe Matthew, 19, 
13, 14 and \^: "Then there was brought unto him 
little children, that he should put his hands on them 
and pray ; and the disciples rebuked them ; but Je- 
sus said, suffer little children to come unto me, and 
forbid them not, for of such is the kingdom of heav- 
en ; and he laid his hands on them, and departed 
thence." All that our Saviour says about laying on 
of hands, that I have observed, is recorded in Mark, 
16, 18: " They shall take up serpents ; and if they 
drink any deadly thing, it shall not hurt them ; they 
shall lay their hands on the sick^ and they shall recov- 
er." These are the signs which our Saviour says 
shall follow them who believe in the gospel. Now, 
suppose, Sir, that I were to take it into my head to 
tell you that the laying on of hands on the sick must 
be strictly attended to, and if you are a preacher, 
that you must, without fail, ever lay hands on the sick 
of the church, and pray for them, and except you at- 
tend to it, that you should be called a disorderly walk- 
er ? I say, siippose that I were to take this stand ; I 
certainly have as much, }'ea more, fi om the Bible, to 
back me in my position, as you can possibly ad- 
duce in support of yours. I have thus, Sir, considered 
the subject ; much more might be said, but I have al- 
ready swelled this letter beyond that which I at first 
apprehended ; I shall, therefore, forbear to make any 



-LITE OF RAY POTTER. 89 

further observations upon it, saving only this that I do 
not wish to debar you from your privilege of enjoying 
your own opinion upon the point of laying on of hands 
on private members ; neither do I discard the idea 
myself. I hold it to be a privilege ; and with such 
views we practice it. But Sir, I continue to dissent 
from your ideas respecting it, and this I shall consider 
to be my privilege to do, until my errors are shewn 
me by plain scripture testimony ; choosing rather to 
take the word of God for the man of my counsel in 
matters pertaining to religious faith and practice, than 
to abide by the decision of my Six Principle Baptist 
brethren, especially in points where it evidently ap- 
pears their decisions and the scriptures of truth do not 
agree. One point more, however, it might be con- 
sidered by you essential to take notice of, which is the 
idea that is generally advanced by the advocates for 
the laying on of hands, that by the Holy Ghost's be- 
ing given at the laying on of the apostles' hands, was 
a confirmation from Heaven, that the ordinance was 
ever to be attended to in the manner which you pre- 
scribe. If it were the case, that it was intended 
for an ordinance of the gospel, agreeable to your 
interpretation oi the subject, it might probably be con- 
sidered as a confirmatiun of the ordinance ; but, with 
respect to the subject, as it lies before us, your ar- 
guments upon this head prove nothing to your pur- 
pose. 

"There are many other remarks in your letter,that I 
would consider at large, if it were not for the reason 
above mentioned, of swelling this epistolary commu- 
nication. Your remarks respecting my want of a be- 
lief in the scriptures, is exceedingly cruel and unjust, 
and your arguments adduced in opposition to the 
open communion, I consider to be hardly consistent 
with the declaration of our Saviour, John, 13, 35 : 
By this shall all men know that ye are my disciples, 
if ye have love one to another ; and also with Mat- 
thew, 23, 8 : For one is your master, even Christ, 
and all ye are brethren, with numerous other passages 
H2 



90 tiFB OF RAY POTTER. 

of the like nature, which could be easily brought for- 
ward. I, however, conclude, by just remarking, that 
it might be profitable probably for you, before you 
make another attempt to support, or rather confirm 
against us, an unscriptural and unjust charge, to count 
the cost, and consider whether you have scripture and 
reason at hand, to bear you out in your undertaking* 
You are unknown to me ; but, whether you are saint 
or sinner, I wish you well ; and if it is really the case, 
that you are a professed follower of the Lamb, and a 
Christian indeed, I subscribe myself yours in the gos- 
pel of Christ. Ray Potter." 

The reader will observe the result of my enquiries 
in relation to this subject. Nor was I alone in my 
difficulties and opinion. Brother T — m the pastor,and 
more than five-sixths of the private members were of 
the same mind. Brother T — m however, took the ad- 
vice of the Deacon of the church v/ho had advised him 
not to break the order of the people to whom we be- 
longed, until he laid the subject before them in yearly 
meeting and thus to leave them in an honorable way, 
or words to this import. We therefore concluded to 
bear with the restrictions until the annual yearly 
meeting which was to be held in Johnson the ensuing 
September at which time we determined to lay the 
subject before them, and request liberty to enjoy the 
freedom of communing with those who had not been 
^'under handsJ^^ This getting rumoured about made "wa 
small stir,^^ however, and we were visited before the 
meeting by one of the leading Elders of the order who 
laboured to prove us to be in error, and to vindicate 
the ideas of the Six Principle Baptists ; and also ad- 
monished us not to bring the subject into the yearly 
meeting. This threw us into a considerable of a tri- 
al ; for we saw no hopes of deliverance from this quar- 
ter at all. After the meeting assembled, we were in 
great perplexity to know what course to take, but in- 
asmuch as I had been appointed a messenger from the 
Cranston Church, and before my appointment had 
told the church that I could no longer agr^ with the 



LIFE OP RAY POTTER. 91 

Six Principle Baptists m respect to the idea of lajing 
on of hands, I thought I must make that known, or I 
might subsequently be accused of actino; hypocritically 
under the cloak of a Six Principle Baptist in their 
Yearly Meeting when I was opposed to them — and 
thought it my duty also to state the same in relation 
to the principal part of the church. As I arose to 
speak however, I was ordered ^' to sit down,^^ by the 
moderator, and this in succession according to the 
statement of some that were present, five times — of 
this I will not be positive. Brother T — m finally 
made himself heard a few minutes, and after some 
farther discussion I was permitted to say a few words, 
which I conceived to be my duty as stated above. We 
began to think this rather '' cool treatment," never- 
theless felt determined to pursue that course which we 
conceived duty had marked out. 

I will here make another short extract from a state- 
ment of facts which I published not long after this, 
illustrative of this subject, and of our proceedings. 

'' Soon, however, after the Yearly Meeting, by re- 
quest. Elder T — ai broke bread to the church of 
Christ in Burrillville, which was raised up under the 
instrumentality of the late beloved and pious Elder 
John Colby, and which is a church in connexion with 
the people generally termed Free Will Baptists, 
This was considered by his opponents as sufficient 
cause for his impeachment as a transgressor ofithe rules 
of the Yearly Meeting, &c. He, however, laid his 
proceedings before his brethren, in a regular church 
meeting, on which occasion there was present the most 
brethren and sisters, I think, that ever I had seen 
together at a church meeting. They universally ap- 
probated him, that were present, saving two, as will 
be seen in the letter which we sent unto the several 
churches, stating our determination to withdraw from 
their restriction. 

" I would, however, observe, that at a church meet- 
ing a month previous to the one just mentioned, the 
brethren who were opposed to our proeeediugs stated 



92 LIFE OF* RAY POTTER. 

their grierances to us, and their determination not to 
move from the close communion, &c. together with 
other conversation, which, although they might feel 
justified in, yet unto me it appeared to be exceedingly 
unjust towards brother T — m, and seemed as it were 
to almost rend his heart. This was the last time that 
they ever met with us, in church meeting excepting the 
two following, as mentioned above. Elder T — m now 
gave liberty or an invitation to other denominations to 
come to the communion table. Not long after this, it 
was rumoured that a council was to assemble at Cran* 
ston, to setupon the concerns of the Cranston church. 
I could not put confidence in the report, as 1 knew that 
the church, as a body, knew nothing about such a pro- 
ceeding. I went, however, with brother T — m to the 
brother whom I understood had reported the sto- 
ry. jNot long after we had entered the house, he in- 
troduced the subject, 1 think, in the following man- 
ner. He observes, *' I suppose you have heard that a 
council was to meet at Cranston, on such a day ?" &c. 
We told him we had heard such a report, but could 
not put confidence in it, as we knew that the church, 
as a body, never had authorised the calling of a coun- 
cil, and indeed that they, in a church capacity, knew 
nothing about it. He observed that that made no dif- 
ference, or words to that import, and that he had a right 
to calLa^ouncil to advise with him, ^c. We request- 
ed hi^Wpr explain the matter to'us ; accordingly he 
inforrr^^^us, that he met Elder M. in the road but 
a few days ago, upon which, conversation took place 
between them, relative to the Cranston church ; that 
Elder M. thought that a council ought to be called, 
and that he made answer that he thought so too ; and 
that accordingly the men were nominated and the 
business concluded between them two on the spot. 
This circumstance I state, not with a disposition to 
injure the brother who was engaged in it, but justice 
demands that I should do it, in order to give a fair 
statement of the facts which have transpired. The 
council accordingly, as I before observed, were select- 



LIFE OF RAY POTTER. 93 

ed, nominated and appointed to meet at Cranston 
npon a certain day. I think that there were five 
Elders chosen, but only three of them attended. 
Their advice was, that the twelve members who were 
opposed to Elder T — m and the rest of the church, 
ought to be considered the standing church, and of 
course, to have power to deal with all the rest of us 
as they think proper. This twelve, I believe, at that 
time, made about one sixth part of the church." 

We now forwarded to the several churches in the 
connexion, a circular containing resolutions of the 
church of which the following is tlie substance : 

*' Voted, That the proceedings of our church meet- 
ing of November 6, 1819, be transmitted to the seye- 
ral churches denominated Six Principle Baptist, with 
whom we were formerly in connexion, thereby in- 
forming them that this church did, on that day, posi- 
tively and openly, in their regular church meeting, re- 
nounce the restriction of the Yearly Meeting, respect- 
ing the order of the communion, and consequently 
withdrew fellowship from them. 

^' Voted furthermore, That we are, and of right 
should be, a free, independent church of Christ, and 
do hereby deny the authority of the Yearly Meeting, 
•with whom w« have been in connexion, or any other 
general meeting, combination, or association of 
churches, to govern or to order the concerns of this 
church — believing that the scriptures of truth are alone 
sufficient, together with the spirit of God, to direct us 
in the government of the church of God ; and that we 
are accountable to him alone, how we conduct the af-» 
fairs of his kingdom." 

Agreeably however with the advice of the council 
already referred to, these few members amounting tQ 
only about one sixth part of the church, proceeded in 
due form to excommunicate all the rest, consisting af 
more than sixty private members two Elders, and two 
Deacons ! In addition to this, the Yearly Meeting 
pretended to the power of making void the ordination 
of Elder T — m, an4 passed a vote accofdiu|ly I !. I 



"W LIFE OF RAY POTtElt. 

This was the first feeling lesson which I ever took oii 
the subject of the independency of individual churches ; 
and although as the proverb is, "a burned child dreads 
thejire,''^ yet notwithstanding all my subsequent pre- 
cautions, I once more got involved as I shall shew in 
the sequel. The conduct of the Six Principle Bap- 
tists in relation to this subject seemed to me to assim- 
ilate nearer to the image of popery, than to the New 
Testament rule of church government. Let it be re- 
membered that there is no ecclesiastical power on 
earth exceeding the power of an individual regularly 
constituted church, and that no combination, Yearly 
Meeting, Bishop or Pope, have any right to interfere 
with their privileges.^ 

In the mean time 1 continued preaching in Provi- 
dence. We had not continued our meeting there more 
than a month, before there began to be a sound of rain. 
Th€ meetings were crowded, and the congregation at- 
tentive. Numbers came, who had not been in a hab- 
it of attending meeting anywhere, previously to our 
coming there. The first token for good which I dis- 
corered, was perhaps on the first Sabbath in May, 
when after preaching in the morning, I was invited by 
a stranger home with him to dine. I found that he 
had lately been bereaved of a darling child, and him- 
self and his wife were earnestly enquiring what they 
should do to be saved. They were soon both of them 
hopefully converted, and became eminently useful ; 
the brother a Deacon in the Church for some time, 
hut is now fallen asleep, and has I trust entered into 
the rest that remaineth for the people of God. Their 
house was ever my home, while I laboured in Provi- 
dence, and O may I ever be grateful for such friends, 
and may they be rewarded an hundred-fold in this life^ 
and with endless joys beyond the grave. A gradual 
revival now progressed through the summer, and in- 

* A most excellent discourse has lately been printed on this sub- 
ject, entitled '^ The Platform, or Ecclesiastical Government es- 
lablished by the Lord Jesus Christ." Text, Math, xviii. 15, 16j 
17» By an eminent divine of Nevv-England, 



LIFE OF RAY POTTER. 95 

creased more powerfully in the fall and winter. The 
preaching of brother T. was much blessed to the awak- 
ening of sinners, and I believe that I may say with 
propriety, that the last great revival of religion which 
spread through Providence, first commenced in these 
meetings which we established in the north end of the 
town. Many I trust will praise God in eternity that 
ever they attended them. We are prone to look too 
high for Christ. How far from the simplicity of the 
gospel is much that is called religious worship in these 
days. God generally revives his work in a way and by 
the use of means to promote his own glory, and hum- 
ble the proud heart of man. He takes the weak and 
foolish things «fcc. to accomplish his purposes that no 
flesh may glory in his presence. On this ground I ac- 
count for the blessing which attended our meetings, 
and not for any excellency or greatness in us. There 
were J think nearly eighty members raised up there 
to sit together in heavenly places in less than a year ; 
besides numbers who were awakened and brought in- 
to the liberty of the gospel among us who joined oth- 
er Churches. I was a wonder to myself this sea- 
son ; for, notwithstanding I was so weak in body 
that on Sabbath mornings I frequently felt scarcely 
able to keep from my bed, and used to be under the 
necessity of holding on, sometimes, upon the railing 
of the desk where I stood to speak, to preserve my- 
self from falling, yet I generally preached three times 
a day, and also with a renewal of strength; almost al- 
ways feeling better after the last sermon, than, when I 
first commenced speaking. The Lord was good not- 
wit^hstanding all my blindness and vilenessin his sight, 
and I bless his name forever. 

The subject of my ordination was now brought before 
the church, which had for some time been contemplated, 
but on account of the difference of opinion existing be- 
tween the Six Principle Baptists and myself, I could not 
feel liberty in my mind to be ordained in their order; 
although the importance of the subject bore with 
great weight ou my mind, and I went forward with 



96 LIFE OF RAY POTTER. 

trembling. Yet, conceiving it to be my duty, I sub- 
mitted to the call of my brethren, and accordingly a 
day ^as appointed to attend to the solemn services. — 
Elder Henry Tatem, pastor of the Cranston church, 
together with Elders Dudley Pettengale, and Jonathan 
Woodman, were to officiate in the ordination. The 
two last were members of what is generally termed 
the " Free Will Baptist Connexion," who first sprung 
up through the instrumentality of Elder Benjamin 
Randall, of New-Hampshire, about 30 years since.— 
They hold to open communion , and accordingly there 
appeared to be no difference in sentiments between 
them and the Cranston Church, although we did not 
particularly belong to their connexion. 

The day arrived and the services were attended to. 
Elder Zalmon Tobey made the introductory prayer; 
Dr. Gano, of Providence, preached an excellent ser- 
mon from n Cor. iv. 2 ; Elder Tatem prayed at the 
imposition of hands ; Elder Pettingale gave the 
charge ; and Elder Woodman the right hand of fel- 
lowship* At the tim'Si was ordained, I was keeping a 
large school in Cranston, which I continued through 
the winter, although my labours in the ministry were 
confined principally to Providence, about six miles 
from where I resided. This distance I used to gene- 
rally travel on foot, back and forth, to attend my ap- 
pointments; sometimes after keeping school all day, 
walking in, preaching, and returning the same night. 
Notwithstanding my health was bad, 1 averaged about 
five sermons a week, besides attending to my school. 
Towards the close of winter, I obeyed an impression 
which I had felt for some time, to go and preach at. 
the manufacturing establishment where I was clerk, 
when so low in religion, mentioned above. My preach- 
ing here was blessed ; a goodly revival to appearance 
took place, and a number of souls gave evidence of 
hopeful conversion to God. I hope to meet them in a 
better world, although the most of them are now scat- 
tered abroad. It is well for us, if we have lived in a 
backslidden state before the world, to take up th© 



LIFE OF RAY POTTER. 97 

stumbling blocks which we have laid in their way, lest 

their blood be required at our hands, in the day of 

eternity ! Reader, beware. 

In the spring of thisyeari I thought it my duty to 
remove out of my ftitlier's house, where I had been 
living the past year. My parents were advanced in 
years, and had already reared up a large family, by 
indefatigable industry, and although at this time I 
was not expensive to them for the comforts of life, 
yet my family were increasing, and I wished not any 
longer to trouble them with the noise and bus- 
tle of children. Let the last days of the aged be quiet- 
ness, repose and retirement, so far as is practicable. 
I was not decided where to pitch my tent — for I felt 
as one in the wilderness, having here no continuing 
city, but journeying to a better country, a land of 
rest ! 

My anxiety was for the welfare of the band of breth- 
ren and sisters in Providence. There was no pros- 
pect of obtaining from them, however, scarcely any 
thing towards the support of my family, for they were 
universally poor. My object was, therefore, to get 

as near them as I could, so that I could preach to 
them, and at the same time teacii a school, and thus 
travel on Mount Zion-ward. At this juncture I had 
invitations from two different places to preach, with 
the prospect, humanly speaking, of a handsome sup- 
port. 

At Johnson the people were extremely urgent that 
I should come and preach to tJiem^ or fit least one half 
of the time. Although I loved the people, yet I in- 
formed them that T could make no contract how much 
or how long I would preach for them ; but if I could 
hire a house, and obtain a school in the neighbour- 
hood, I would come over, and preach there as much 
as I felt it my duty^ and if any man, of his own free- 
dom, felt it a duty to bestow aught upon me, I felt 
willing to accept it, if it were but two mites ; provided 
the bestower was not quite, so poor as myself. There 
did not appear, however, any probability of my ob- 



m 



LIFE OF RAY POTtE:^, 



faiiiing a school there at the present time, yet finding 
a teiienieRt, cheap and commodious, I hired it, and 
determined, God willing, to move my family into 
Johnson. After making the necessary arrangements 
I left my parents' house about the middle of April, 
1820, and bid adieu to the town of my nativity, where 
I had resided the most of my time from my birth, 
about tv.enty-five years. This was rather an affect- 
ing scene, and occasioned some lonesome and mel- 
anchojiy reflections. I had now a wife and four small 
children. As to food and raiment, through the tender 
mercy of God, I had sufficient for the day, and that 
was about alj ; and all the money I had was two or 
three dollars, not knowing neither, humanly speaking, 
where any more was ccmng from. But this was 
more than Jesus liad, and he did not frequently work 
miracles for his support, nor to obtain money neither. 
Let us be well persuaded — first, that we are called 
of God to preach — and secondly, let us be determin- 
ed to preach where and when it appears to be our 
duty, trusting in him who hath called us. I expect 
the devil very often tempts men to give ministers a 
loud call (a great salary) in order to draw them away 
from the work of God. What sort of faith is ours if 
we will not give as much credit to the word of God as 
we do to the word of man. *' Seek first the kingdom 
of God, &c. &c. All these things shall be added un- 
to you." This is God's word and you will not believe 
it. Come and preach for us and we will give you five 
hundred dollars a year or more ; this is man's word, 
and you will believe it. What an insult on the majes- 
ty of heaven 1 Do not think that I mean to say a 
word against the support of ministers — it is the coun- 
sel of God that they slioidd be supported, and woe be 
to that church or people that neglects their duty in 
this respect. 1 only mean to say that any man who 
will not trust the promise of God, for temporal bles- 
sings^ will not trust him for eternal blessings, or the 
salvation of his soul, and that we should enter info 
the field before we expect to eat, and then ifzve have it 



1.1 FE OF UAY POTTER, ^^3 

Gs fast as we need it, that is just cnougli. With tlils 
we should be content, without taking a worhi of 
pains to prevail on poor sinful worms, who are 
tiiemselves entirely dependent on God, to guarantee 
the payment of his bond, nor suffer tlie fear of man 
to keep us back from declaring the whole counsel 
of God, iest some men of consequence should erase 
their signatures, and so the obligation become null 
and void 1 1 ! O for Abraham's faith. But I wander, 
I gave all diligence to attend to what I conceived 
my duty, generally preaching evenings during the 
week after school, travelling on foot to attend my 
appointments. I preached in Providence, Cranston 
and Johnson, on Sabbaths, sometimes walking 15 
or 20 miles on foot, and preaching three times in 
a day, was frequently so exhausted as to be obliged to 
throw myself on the ground and wait for a recruit of 
strength. On Saturday evening June 8, 1820, I 
preached my first sermon in Pawtucket. Numbers 
bad been in a habit of attending my preaching in 
Providence, from Pawtucket, a distance of about four 
miles; some of whom were awakened. They impor- 
tuned me to pay them a visit and attend a meeting. I 
accordingly attended on the evening mentioned above, 
and preached from the words of John the Baptist, 
'•who hcith warned you to flee from the wrath to come?^' 
It appeared to bean evening of the manifestation of 
the power of divine grace in awakening sinners ; some 
cried aloud, and many wept; apparently in deep dis- 
tress. This is the way God led me unto this place. 
It was not of my own seeking. When I came to preach 
the first time, I had no calculation of ever coming 
again, but the unexpected attention of the people! 
thought a proof that it was my duty to preach more to 
them. I made an appointment next morning at 8 
o'clock, and so from that time preached occasionally 
iintil I removed into the place ; while sinners by scores 
were s.oon hopefully converted through my instrumen- 
tality. My labours in the ministry increasing, (par- 
ticularly after my introduction into this place) render- 



100 LIFE OF RAY POTTER. 

ed it impossible for me to attend to my school and an- 
swer all the calls of preaching to those who were ready 
to perish. I must either curtail the one or give up the 
other. This produced anotlier trial. I here make a 
short extract from my diary : — 

" Monday Morning, July J 7 — Went from Pawtnck- 
** et home to Johnson; but beino^ hindered, failed of 
*' being in time for my school. I was now brousfht to 
*' pass through a trying scene. I was convinced that I 
" could not possibly attend to my school, and contin- 
*' ue my present labours in the ministry. 1 had al- 
'' ready almost worn ray life away by endeavouring to 
** attend to both; but do all 1 could, I must fall short of 
'* attending properly to the duties devolving n[)on me 
" under present circumstances ; it remained therefore 
''for me to determine whether to continue my school 
'• and curtail my labours in the ministry very conside- 
" rably, or to let my school go, and devote my whole 
** time to preaching." 

*' It was a struggling time with me for a short time^ 
'' for notwithstanding my mind was deeply impressed 
*' with the importance of the subject of giving myself 
" up wholly to the work whereunto I conceived the 
^' JiOrd had called me, yet there were mountains of 
" difficulties in the way. I had a family considerably 
*' large and dependant, was without property or a 
'' stated salary, but barely a sufficiency to supply our 
*' present wants. In this situation 1 was brought 
*' again to a trial of my faith, having no other depen-^ 
*' dence for future temporal support, than to trust in 
*' the unseen providence of God. But faith prevailed, 
" I knew God had remarkably opened ways for my 
" deliverance in times past, and that he was able to 
'• still deliver; and as I was convinced that God had 
*• a work for me to do, felt resolved to imeonditionally 
" submit to it, and accordingly dismissed my school ; 
'• and the language of my soul was, ' Here Lord, I 
" give myself away — 'tis all that I can do.' After I 
"' had come to this conclusion, I felt a good degree of 
^^ peace of mind, with confidence in God that he woul<? 
*'- not suffer me to want for anj^ good things" 



LIFE OF RAY POTTER^ 101 

On the 13th of September, 1820, I joined the Free 
Will Baptist connexion formally, and received the 
right hand of fellowship at Smithfield, from Elder 
John Bazzell, of Parsonsfield, State of Maine. This 
is a memorable day to me, for I involved myself in diffi- 
culties of a serious nature. 

The church in Cranston not being in particular con- 
nexion with any large denomination, I thought I must 
be like the other nations, and have a king ; and having 
for some time almost idolized the Free Will Baptist 
connexion, I concluded to fall in with them. I hesi- 
tated however almost a year after I was ordained, be- 
fore I took this step, for the conduct of the Six Princi- 
ple Baptists towards the Cranston church, put me to 
thinking very seriously on the importance of the sub- 
ject of the independent plan of church government, 
and I became quite tenacious on that point. I never- 
theless thought the connexion above mentioned were 
so *' free," yes, so very free, that there could be no 
danger of a tyrannical usurpation over individual 
churches among them. My friends, however, many 
of them, bid me beware of the consequences of the 
movement I was about to make, lest I found myself in 
as bad a condition as the one from which I had just 
been extricated. I told the Free W ill Baptist preachers 
their fears, but they made answer that there could be 
no danger, as they professed to walk alone by the 
scriptures, I conversed much with Elders Woodman 
and Pettingale, who assisted in my ordination, on the 
subject. I have no doubt but what it was in conse- 
quence of our being so fearful in respect to this point, 
that Elder Buzzell, in the first number of his Religious 
Magazine, Vol. 2, published some time this summer 
of 1820, when giving an account of the order of 
the Free Will Baptist connexion has this language : 

*' Each Church has the exclusive right of doing their 
own business among themselves, and with the assist- 
ance of an ordained elder, of admitting members, or 
of admonishing or even rejecting them if need require, 
agreeable to the rules of Christ and the Apostles, &c." 
12 



102 LIFE OP RAY POTTER. 

If we did not know that mankind are selfish and 
depraved, we should hardly believe that this very con- 
nexion, some of them, (I do not say all) would in about 
two years after this, claim jurisdiction and control, 
not only over churches in their connexion, but over 
one which never joined their connexion at all ; and by 
dint of this, kidnap a meeting house, &c. &:c.; but 
this was the case, as I shall have an occasion to shew 
in the sequel ! ! On the 7th of October, of this year, 
(1820) a number of brethren and sisters in Pawtucket, 
most of whom had been converted through my instru- 
mentality, covenanted together, and were organized 
into a church. I was unanimously chosen their pas- 
tor. The particulars of this transaction I shall give 
in another place. 

Reflections, 

In reflecting on the foregoing Chapter, I see plain- 
ly that persons may be Christians ; truly born of the 
Spirit of God, and yet be exceedingly erroneous in their 
views of the doctrines of the gospel. No person will 
ever convince me to the contrary ; because I am per- 
fectly satisfied that I had religion at that time, and 
that I was really converted at the time mentioned in 
the commencement of this narrative. I loved God su- 
premely at times, rejoiced in his government ; and 
holiness was to me sweet and desirable for its own 
sake; and in reading the best and closest writers who 
have written on the subject of true and false religious 
affections, such as Edwards, Bellamy and others, I 
have not in the least been cut off in my mind from the 
conclusion that I was at the time above mentioned, 
savingly brought to the knowledge of the truth ; but 
have been much strengthened in that opinion and hope. 
From this I learn to be careful how I unchristianize 
my Arminian brethren ; and lament to think that some 
who are Orthodox in doctrine speculatively, appear 
diposed to condemn them altogether, as being in the 
gali of bitterness and bonds of iniquity, and I believe 



"life of ray potter. 103 

one great difficulty with them in general, is, thej have 
never gone through with their system themselves, there- 
by to see its consequences. To be sure, a person can- 
not be convinced of sin but by the law — the command- 
ment must come, and the law must be seen to be holy, 
just and good ; and all who are savingly changed must 
have this view of it ; yet, still, t!iey may speculatively 
get entangled in their minds respecting the law of God, 
and consequently imbibe very erroneous ideas con- 
cerning it ; and so as Dr. Bellamy says are better in 
heart, than in their headb, I believe as I have before 
said that wrong ideas (or rather having no idea) of the 
law of God, is the foundation of all heresy and wrong 
notions of Christian theology. Now this was the case 
with me at the time of which I have been speaking ; I 
believed in the possibility of falling from grace and of 
course that my salvation finally turned on my faithful- 
ness, and abounded with the expression, I shall get to 
heaven if I am faithful, 6cc.; but as to defining this 
faithfulness, to find out lohat it was, T had not yet un- 
dertaken it. Now what rule must we try our faith- 
fulness by 1 Do the advocates of the falling plan con- 
sider this 1 Reader, do not pass over this lightly, for 
it is a subject of vital importance; you will say, per- 
haps, to he faithful I must do my duty, keep the com- 
mandments ; and very well — what is your duty ? Do 
you understand this ? what is your duty 1 By what 
rule must you Icnow your duty ? This I am afraid you 
mistake in. Perhaps you have not thought seriously 
on this point. It is high time ; for if you try your 
faithfulness by a ivrong criterion^ which the scriptures 
do not warrant, you may think you are faithful when 
you are not — and so go down to hell when you are ex- 
pecting to go to heaven ! You think a person may be 
a saint to-day, and a devil and be damned to-morrow. 
I ask, what will be the occasion of his damnation? 
sin, you answer — he was not faithful — he did not da 
his duty. Well what is sin ? by what rule will you 
find out 1 Is not this important ? What do you sup- 
pose will damn yourself if you ever fall away, and are 



104 LIFE OP RAY POTTER. 

lost everlastingly 1 Sin, you say ; for iiotbirig else 
will ever damn any one. By what r?/Ze do you find 
out whether you are likely to be damned or not. Is 
not this important to know ? Is it, that you have been 
converted, and that you now live a decent life external' 
Ii/, and have so7ne holy exercises, and enjoy some relig- 
ion P Is this the rule you try yourself by, to know 
whether you sin or not ? Is this criterion to be found 
in the Bible ? If it is, I wish to know the Chapter and 
verse. Reader, think of this? Have you tried your 
faithfulness by the word of God, or by some rule v/hich 
If oil have made yourself: or that some denominations 
or controversial divines have made for you. To be 
faithful you say is to licep the commandments, is to do 
our duty, &c. Well I ask you again, what does God 
command us to do ; and which if we do not, we sin 1 
I will answer : That we should love God with all our 
heart. Can you deny this ? You certainly cannot. 
All external performances without this, is like a sound- 
ing brass and tinkling cymbal. This is the rule of our 
duty to God, WHICH NEVER CAN BE ABRO- 
GATED OR ALTERED. See then whether you 
love God with all your heart or not. And be assured 
that every moment in which you do not exercise this 
supreme love to God, you sin, and according to your 
own system, lie exposed to hell. Is it not so ? Be 
true to your system and own it— for you say a saint 
may fall away and be damned ; and that nothing but 
sin can be the occasion of his damnation ; and that the 
law of God is the only criterion to tell what sin i«, you 
cannot deny; for the Apostle affirms that sin is the 
transgression of the law. And that this law is what 
I hare stated above, you cannot deny, without giving 
the Almighty the lie direct ; for the same is constant- 
ly affirmed to be the law from one end of the Bible to 
the other. Now it was the case with me, as I believe 
it is with all other Christians who hold to the falling 
plan, I did not look into this important subject. I 
did not define the faithfulness which would keep me 
from going down to the pit ; for when once I came to 



Lll^E OF RAY t*Ol:'TEn. 105 

do this, I was obliged to renounce w.y sentiments or 
renounce all hope of heaven ; and I firmly believe this 
would be the result of every Christian's enquiries upon 
this subject, if as I have before observed, ihey would 
go through with their system. As I before observed, 
I have no doubt but what 1 was a Christian at the 
time of w4uch I have been speakin<r, yet if my doings 
were tried by this rule of loving God ivith all my heart 
every moment^ I have no doubt but a great proportion 
of them would be found to be dross — yea, worse than 
dross, positive selfishness or sin. How much would 
be found to have proceeded from an impulse of phari- 
jsaical or spiritual pride, and how much was driven 
out of me through fear of falling away and going to 
hell, God alone can tell. One thing is certain ; that 
at a subsequent period, when under great trials of rnind 
respecting my state, I could not myself look on this 
faithfulness of mine with any kind of complacency at 
all; and if it looked so to me, how must it have look- 
ed in the eyes of Him who searches the heart and who 
cannot look on sin with any allowance, whose law is 
perfect, requiring us to love him with all our heart 
and our neighbour as ourselves. 

Now what is the faithfulness of those persons go^^ 
for, who say, that if they were sure they should he 
saved, after they are once converted they would live 
in sin all their days, &c. when viewed through the 
glass of God's holy law or tried by this rule ? What 
do they think will damn them if they are damned ? 
Bin, they must answer. Well, I ask, what does the 
whole of their faithfulness amount to, but one great 
mass or general undeviating course of sin ? For what 
is sin ? Answer — a transgression of the law. What 
is the law 1 Answer — Thou shalt love the Lord thy God 
lolth all thy heart, S^c, but they positively affirm that 
all which induces them to pursue a religious course is 
the fear of being damned, and so acknowledge they do 
not love God ; for if they love God they must love hiis 
law ; his law being a complete transcript of his moral 
ch^ir^cter, and an^ novice must see, thc^t if the^ love 



1D6 LIFE OF RAY POTTER. 

the law. they will obey it. So tbey clearly demon- 
strate that if they act from the principles which they 
affirm they do, their faithfulness amounts to nothing 
but complete unfaithfulness^ selfishness or sin — so that 
if God be true and his law stands, their faithfulness 
instead of saving them will completely damn them! 
for sin is a transgression of the law, and the law is^ 
that we shall love God with all our hearts. Reader, 
have you ever looked into this subject 1 If you be- 
lieve in the possibility of falling from grace, be con- 
sistent and true to your principles — acknowledge that 
every moment you do not love God with all your heart 
you sin, and consequently lie exposed to eternal dam- 
nation. Now it is evident that Arminians who oppose 
the doctrine of the saint's perseverance, and other 
doctrines, of being saved entirely hy grace^ do not have 
clear ideas respecting the law^ of God. This I have 
observed universally to be the case in the writings of 
all which I ever consulted. They confuse the mind 
and darken counsel by words without knowledge. 
They talk about our being under the evangelical law 
of sincere obedience — the law of faith, (fee. &:c. 

Thus says Mr. Fletcher: '' Should Mr. Hill ask if 
" the Christian perfection which we contend for, is a 
" sinless perfection, we reply : ' Sin is the transgression 
^' of a divine laic, and man may be considered either 
** as being under the anti-evangelical, Christless law 
'' of our Creator; or as being under the evangelical, 
'' mediatorial law of our Redeemer : and the question 
*' must be answered according to the nature of these 
" TWO laws"! I ! 

Here it is, with a witness. Now I wish to know 
where, in all the book of God, we have tuw laws, differ- 
ing in their nature, to try a man by, to know whether 
he be a sinner or not. I invoke the genius of all the 
admirers of Mr. Fletcher's system, in Europe and 
America, to point them out. Is this hihle language, 
my reader? No ; it is a direct subversion of scrijUure. 
Does the bible say, '' by the laws is the knowledge of 
^nV Does it say, " sin is a transgression of the Imcf^^'^ 



"Ln'E OP RAV POTTER. 107 

Does it say, ** the laws is a school-master to lead us to 
Christ?" Or does it say the law^ meaning the one unal- 
terable law of God to intelli(yent beings, " thou shalt 
lore the Lord thy God with all thy heart?" 

Mr. Fletcher makes these laws to differ in their nat- 
ure! He calls this law which I have just named, an 
anti-evangelical law. What are we coming to next 1 
Did the law proceed from God? Yes. Did the gospel 
proceed /rom God? It did. And is the one anti — or 
opposed to the other ? Are the divine perfections quar- 
relling? Horrible. Now these vague, anti- scriptural 
notions of the law of God, make dreadful work in the 
Christian world. Reader, dare you say that there are 
two laws, both a transcript of the moral character of 
God, differing in their nature? By which is the know- 
ledge of sin? But you may think, possibly, that tliis 
was merely a slip of the pen; that this was not th« 
idea that Mr. Fletcher meant to communicate. I an- 
swer, it is the idea which he does inculcate clear 
through his writings, when speaking on the subject at 
all. Nor is this idea peculiar to him neither ; it is to 
be found in the w^ritings of all Arminians of note^ 
whom I have ever consulted. 

Thus Mr. Wesley says, *' Hence the best of me» 
may say from the heart, 

" Every moment, Lord, I need 
The merit of thy death," 

*' for innumerable violations of the Jldamic as well as 
*' the Angelic law. It is well therefore that Ave ar& 
*' not under these^ but under the law of love.'' 

Here it is again, with a point blank self-contradic- 
tion at the end of it. For in the very same sentence 
that he says wie are not under the Adamic law, he 
says we are under the law of love. The law of love? 
Any thing short of loving God with all the heart .^ Nay, 
I presume no one will dare say this. If they should, 
I would ask them, why are we not required to love God 
with all the heart now^ as well as Adam? Has God 
become less holy?!! 



108 LIFE OF RAY POTTER. 

Well, i» it because we are sinful and unholy? If so, 
a man's unholiness or sinfulness constitutes his justifi- 
cation before God!! What need of Christ, then, for 
sin will save the world! Reader, I am not jesting — 
this is the very consequence of the Arminian ideas 
in respect to this pftint. Thus they reason : " No man 
can be obliged to keep this law ; for no man can exer- 
cise principles which he has not ; for that implies a 
contradiction. But we have lost the power of yield- 
ing perfect obedience in Adam. WE cannot love God 
with all our heart, and our neighbour as ourselves. 
WE are not to blame for not doing that which we can- 
not do. This law is too severe for a It^llen world. 
Clirist has died for us, and so the law is abated.'' 
And they talk also abundantly about our present in- 
Jinnities and unavoidable weaknesses, errors in judg- 
ment, weakness of memory, <fec. since the fall. Now 
let it be ever imprinted on the tablet of your mem- 
ory, reader, that the law of which we are speaking, 
is given to the heart of man ; that God never re- 
quired any more of Adam^ than he requires of us, 
in this respect. He required Adam to love him 
with all Ids hearty and no more ; for this includes 
all obedience. This, says Christ, is the first com- 
mandment, and the second is like unto it ; that is, 
it grows out of it. li God has our hearts, he will 
have our heads, our hands, our feet, and in short 
all our natural powers. And he never required 
more. He never required a being to exercise a judg- 
ment, memory, sight, hearing or any faculty which 
he did not possess. This is all vain jangling^: a sound 
without substance. And this talk about two laws, by 
v/hich is the knowledge of sin, is horrible in its conse- 
quences. Only think, reader, of this idea : Christ has 
died to abate the law ; or to abrogate it or bring it 
down to man's fallen and sinful state. W^as the law 
unjust in its requirements uf sinful man antecedent to 
the idea of Christ's dying to abate it 1 If so, who gave 
this unjust law ? You are obliged to say that God gave 
an unjust law to man ! ! ! and what then 1 W^hy, that 



LIFE OF RAY POTTER. 109 

Christ the Son came down and died an ignominious 
death to prevail on his father to do man justice by ab- 
rogating the law or making it ** milder and more len- 
ient ! !" But you say, perhaps the law was given to 
holy Adam, and of him it mi^ht justly require sinless 
or perfect obedience, but his posterity being sinful^ 
and \\2iy'\x\z fallen far from the primeval holiness of 
Adam, it would be cruel and unjust to consider them 
under the law. Well if\i be so, then Christ need not 
have come to save them ; for what need of grace 
where the law does not justly condemn ? According 
to this hypothesis, Christ might have stayed in heaven; 
men's sinfulness would have excused them for break- 
ing God's holy law, and of course all mankind, (only 
exceptino- Adam and Eve) might have gone to heaven; 
not by the works of the law, nor by the gospel of 
Christ, but by their moral depravity or sins ! ! I Now, 
reader, this is the sure consequence of this notion, that 
the Adamic law is done away or made milder or ac- 
commodated to the sinful state of man. Let it be re- 
membered that as long as God exists, and Angels, men 
and devils exist, this moral law must stand — Thou 
shalt love the Lord thy God with all thy heart, and icith 
all thy soul, and with all thy mind^'' — and that this law 
is alike binding on angels, men and devils ; and that 
the devil is just as much under a moral obligation to 
keep it as the angel Gabriel, and that all the reason 
why he is a devil^ is because he does not keep it, — and 
that all the reason why men are bad, or sinners, is be- 
cause they do not keep it. And remember, that this is 
the only infallible rwZe, the unalterable criterion, by 
which you are to judge of your holiness or sinfulness, 
your faithfulness or unfaithfulness. Now, Christian 
reader, take this glass, and hold it up before you, and 
in it behold your life from day to day : mark your 
thoughts, words and deeds : watch your heart and see 
how constantly you have this supreme love to God, and 
do all which you do, to His glory ; and remember 
that every moment you come short of this, you are li- 
able to be struck dead and sink to hell, if the doctrine 
J 



ll(y LIFE OF RAY POTTEit, 

of falling from grace be true. But say you wliat Joe^ 
that passage mean ; " Ye are not under the law but 
under grace." Thanks be to God it means just what it 
says, or we should be without hope. It does 7iot mean 
that a saint after becoming interested in the covenant 
9f grace, is put under a covenant of ic or ks again, which 
makes his salvation uncertain. No; this is Arminian-' 
ism. It does not mean that the law of God is cLestroy^ 
ed or done away, and is no longer a rule of life for be- 
lievers ; so that let them do wiiat they will they can- 
not sin. No, this is hoYY\h\e AntinGrniajiism, Nor does 
it mean that the grace of God has softened doicn the 
moral law of God, or rather made a milder law. 
This is also Arminianism, and this I have all along 
been shewing to be impossible in the nature of things. 
It means or implies this ; that the saints in the first 
place are found justly condemned by the moral law— - 
that they are redeemed from the curse of the law by 
Christ. That is, that Christ has made an atonement 
for sin, which renders it possible for a Holy God to 
forgive sinners of tljeir transgressions of his law, and 
yet not do violence to his law or abrogate or disannul 
it. That saints are thus freely forgiven for Christ's 
sake, and at the same time become interested in the 
new covenant of grace which secures their final salva- 
tion. Not that the law does not continue to he a rule 
of life for them ; nor that they do not sin, when they 
transgress it, and considered in themselves, are justly 
condemned ; but that by the first act of faith they hav- 
ing become entitled to eternal salvation, according to 
the free grace and promise of God, he will continue 
to carry on the good work which he has begun in 
them, until the day of the Lord Jesus, causing xhem 
by the influence of his Holy Spirit to exercise reneiced 
acts of repentance towards God^ and faith in our Lord 
Jesus Christ for the forgiveness of cdl their trespass- 
es. This, reader, is what is meant by being under 
grace. A glorious way of salvation, that secures the 
honcMjrs of God's law, and yet the sure salvation of 
the believer — a plan that causes the saint to continue 



UPE OF RAY POTTER. Ill 

to the end, and preserves him from falling finally away 
— a way that bumbles the saint, and exalts the free, 
unmerited grace of God — a plan that teaches us that 
our salvation depends on the promise and grace of 
God in keeping us from finally falling away, and not 
on our fait /if Illness in improving the grace of God. 

I have been more lengthy in these remarks than 
what 1 first contemplated ; but the subject has requir- 
ed it. Reader, examine what I have written, and if it 
be the counsel of God, reject it not against yourself. 
Remember what you do when you maintain the possi- 
bility of the damnation of the sheep ofClirist, that 
you put them under the lata, exposed to its final curse, 
and exposed to hell and everlasting burnings every 
moment that they do not keep the law; and I charge 
you not to be hypocritical ; ashamed of the doctrine 
of the saint's perseverance, and arguing against it, and 
at the same time, gathering. up all your comfort and 
hope of heaven from it. Hope for heaven on your 
otvn ground, or according to your own system, by keep- 
ing the law ; or as you say by doins: your duty. And 
this I have shewn you can be nothing less than keep- 
ing th^ moral law. Don't make a law for your justi- 
fication which God has never made. Don't alter that 
which he has made, but be honest, and let the law 
stand and judge yourself by it. and see where you will 
land. This is the way that I was driven out of that 
darling doctrine to our self-righteousness, the possi- 
bility of the damnation of those wliom God says shall 
never perish, as I shall presently shew. 



1J2 LIFE OF RAY POTTER. 



CHAPTER VI. 

Extraordinary trials, and apprehensions of having fall- 
en irrecoverably away — Fears of having committed the 
unpardonable sin — Glorious deliverance, c^'c. ^^c. 

An interesting era in my experience now drew nigh. 
As I have before observed, I was indefatigable in my 
labours in the ministry, that I might meet God in 
peace. The shock which my constitution had receiv- 
ed, and my extreme nervous weakness kept me con- 
stantly looking into eternity, and the spasms which I 
was still subject to, often caused apprehension that 
death was at the doors. I continued to preach as long 
as I could until I sunk under the weight of my infirm- 
ity, about the first of November. 1 was seized with 
the spasms and expected probably to die suddenly. I 
felt unprepared to go. I believe I now tried my past 
faithfulness by the rule which I have been insisting 
upon in the foregoing reflections — although in my 
speculative notions and arguments on the subject, I 
entertained quite different views of the law, or rather 
I had no consii^tent^ but quite confused vicics ; yet, 
now, when considering myself on the brink of eterni- 
ty, the Spirit of God set home the law or command- 
ment in its true requirements. I viewed myself in the 
time glass, was frightened at my own visage and filled 
with horror. There is no doubt, but what all men 
will be obliged, sooner or later, to view themselves in 
this mirror, and judge themselves by this rule ; for 
whatever men may say in order to abrogate the law, 
or soften down its requirements, in order to ease their 
consciences/br a whiles yet, when God shows them 
their true characters, it is by contrasting them with his 
holiness, or the requirements of his law. Thus when 
I looked into eternity, and up to a holy God, and then 
looked at my faithfulness^ O, what horrible sensa- 



IIFE OT RAY POTTEn. 113 

tions seized my trembling soul. Although I did not 
doubt but what I had experienced religion at tlie time 
I supposed 1 did, and had enjoyed some religion since 
that time ; yet my system taught me that my final sal- 
vation depended on my faithfulness in improving the 
^race T had received ; and tl]is, / then saw plainly I 
had not done^ as it had been my duty. I was perfect- 
ly consistent in looking for salvation in this way, and 
thus acted up to my principles ; and I am persuaded 
that if all who believe in the final apostacy of the saints 
would do the same, the consequences would be the 
same as with me ; viz : to see that if the doctrine of 
falling from grace be true, no soul will ever get to 
heaven. 

No person, perhaps ever tried the system more thor- 
oughly than myself; and yet when I came to review 
my faithfulness as in the presence of God, O how full 
of holes was my self-righteous garment. I could but 
abhor myself in dust and ashes — ^^and as I had fallen 
short of sinless perfection in my religious course I ver- 
ily thought I must be damned. This, I would observe 
again, was perfectly consistent with my Arminianism. 
It was a fair inference from the premises which my 
views of doctrine established; for instead of looking 
for evidences (by being conscious of holy exercises of 
heart) that I was interested in the covenant of grace ^ 
which by the promises of ^od insured to me the final 
forgiveness of all my sins, and consequently eternal 
life, I was examining myself to see if I had not fallen 
away, I found indeed that I had fallen yizr short of 
my duty^ and of course had fallen away ; for what 
could it be to fall away, but to come «hort of my duty ; 
so there I was, without hope, notwithstanding all my 
past strivings. Now this is the way that every person 
who believes in falling from grace must deal with him- 
self, if he will be honest, consistent, and stick to hig 
principles. And where is the one, on reviewing his 
past life, and trying himself or his past faithfulness, 
by the rule that God tries our faithfulness by, but what 
avill have to acknowledge that he has been unfaithful 
J3 



114 Lifte or feA^ t>ott£R. 

and consequently h^s fallen away^ and so^ of course is 
without hope. This was my case. As I before ob- 
served, I was filled with horror, and felt unprepared 
to meet God. I cried to God to spare my life — with 
vows that I would live better* My life was pre- 
served, and as I recovered my health, I strove more 
and more to Iceep the law, 1 fasted much, and was 
so full of fear of doing wrong, that I scarcely dared 
do any thing at all. But my faithfulness looked 
worse and worse. O how much spiritual pride, and 
Pharisaical self-conceitedness, I could see mixed 
with my past labours. I found in many instances 
my heart had deceived me. I continued in this 
state a short time, until I was overtaken with a trou- 
ble of mind that exceeded all which I had hitherto 
experienced. I think it was on Saturday before 
the third Sunday in November; as I was walking 
iicross a pasture to one of my neighbours, that I 
was suddenly overv> helmed with a horror and dark- 
ness of mind that was dreadful beyond description, 
and which seems to have been almost equal for the 
time it lasted, to the despair which damned souls ex- 
perience in hell. I am ready to tremble when I think 
of it. The thoughts that produced this dreadful dark- 
ness were that I had sealed my condemnation, and that 
God had cast me off forever!.! I fell down and tried 
to pray, but all seemed shulj^up, and I conceived that 
mercy was clean gone ; the day of grace with me 
had closed ; and that I must lie down in eternal des- 
pair. my God, what sensations of soul were these! 
how far beyond what men or angels can describe. I 
returned to the house, but I was a terror to my com- 
panion and children. The paleness of death was on 
my cheek, and trembling seized my whole system. I 
knew not what to do, nor where to flee. 1 had an ap- 
pointment to attend a church meeting in Providence 
that evening, and as 1 knew not how to contain my- 
self or SFt still at home, I proceeded thither. But the 
horror of mind which attended me seemed almost 
ready to take away animal life, and indeed 1 knoiv 



LIFE OF RAY POTTER. 115 

not that J could long have lived under such thick 
clouds of terrible darkness, if there had not been 
now and then momentary beams of light breaking 
through ; that possibli/ it might not be that my dam- 
nation vras sealed. These transient visitations of 
hope, were, comparatively speaking, like a single 
spark of fire glimmering a moment in total darkness 
and then disappearing. I attended the church meet- 
ing in Providence, but was undoubtedly a wonder 
to my brethren. They were young in experience 
and knew not how to offer me a word of consola- 
tion. I begged their prayers, but felt as if " He had 
hedged me about that I could not get out, and had 
made my chain heavy." Lam. iii. 7. This was a night 
never to be forgotten. The next day being the Sab- 
bath, I had an appointment to preach in Providence. I 
repaired to the place appointed and attempted to 
speak, but after saying a few vrords I sunk to my seat, 
utterly unable to proceed, and completely over- 
whelmed in the horrors of despair. At intermission, 
I baptized two candidates, and in the afternoon a 
large congregation assembled to hear me. I did not 
attempt to speak, but in silence mourned my wretch- 
ed, and, as 1 thought, hopeless case. There ap- 
peared to be universal astonishment excited in the 
minds of all the people. They gazed at me and 
wondered. *' The terrors of hell got hold on me.'' 
I strove sometimes to pray, but the heavens seemed 
shut ; with the dreadful idea continually rushing in- 
to my mind, that I had committed the unpardona- 
ble sin. Although this seemed rooted in my mind, 
yet I could not conceive what particular sin I had 
committed, that put the seal of final reprobation upon 
me. At length I concluded it must be for publishing 
to the world, the conduct of the Six Principle Bap- 
tists towards the Cranston Church and Elder T — m. 
I knew I had published the truth, but conceived that 
by making their conduct more publick, I had done 
the dreadful deed. Thus did the devil make haroc 
with me. I told the people that I thought this was 



116 LIFE OF RAY POTTER. 

the case, in hopes, (if I had any hopes) that by 
speaking of it I should feel better. But I was not at all 
relieved ; my mind went from one thing to another, 
by doing which I had committed the sin unto death, 
and that there was no forgiveness. 

My imagining that the day of grace was over, was 
perfectly consistent with my'Arminian sentiments; 
for I would ask any Christian who believes this doc- 
trine, and who does not this moment have an assur- 
ance that he is in the favour of God, hoiv he knotvs th^t 
the day of grace is not forever gone. Does he not 
believe that there are many who w^ere never convert- 
ed, whom God has left to their own ways, and from 
whom mercy is clean gone forever ? And if he believes 
that a sheep of Christ may perish, a Christian be lost, 
how does he know that the Spirit has not now taken 
its everlasting flight, and that God says of him as he 
did of Ephraim, he is joined to his idols, let him 
alone ! But my ideas that I had committed the blas- 
phemy against the Holy Ghost, or that particular sin 
which w^e generally term the sin against the Holy 
Ghost, were indeed inconsistent, or not supported by 
any system of religion whatever ; for 1 might have 
known that the sin referred to was of a description 
and attended tcith cir<:umstances, which I could not 
impute to myself. It is a sin of the tongue, blas- 
pheming with malice in the heart, that w^hich W6 
knoio to be of God ; or declaring that the operations 
of the Holy Ghost are the work of the devil, when we 
know better ; and this under the influence of malice 
or hatred. This seems to have been the case with the 
Pharisees unto whom Christ referred, when he speaks 
of the dreadful state of those who blaspheme against 
the Holy Ghost. I might have known therefore, that 
this was not my state, and thousands who are at times 
thrown into despair, from the apprehension that they 
have placed themselves beyond the reach of mercy by 
committing this sin, might know better, if they would 
only attend to the scripture account of it. Yet as I 
t)efore observed, I was consistent with my principles. 



LIFE OF HAY POTTER. 117 

in fearing that the day of o^race was gone* I return- 
ed home on Monday, envying, as I passed along, the 
brute creation, their comparatively happy state; wish- 
ing that I had never been born, and would gladly have 
exchanged my situation fur that of the meanest reptile 
which crawled on the earth. O how gladly would I 
liave been annihilated. 

I thought after I got home, that I would take the 
bible and open it, and see what passage I should first 
cast my eyes on, as the manner of some is to find out 
something about their state. I accordingly opened, 
and first cast my eyes on the 6th of Hebrews. " It is 
impossible for those who were once enlightened," &c. 
I closed the book with horror, conceiving this to be 
another token of my miserable state. Again I opened 
it, and cast my e^j^ on some expressions of Peter, 
when he speaks oftne latter end of some being worse 
than the beginning! Tiiis farther confirmed me. I 
closed the book, not knowing how to contain myself, 
nor what lo do ; but immediately thought I would try 
the experiment once more, which I accordingly did, 
and the first place that met my eye, was where Jude 
speaks of some to zvhom is reserved the mist of darkness 
forever! None can conceive my feelings — three times 
successively had the case turned against me. I pre- 
cipitately closed the bible ; but soon the reflection oc- 
curred to me that this was no way for me to find out 
my state ; that it was even tempting God ; for al- 
though God may frequently have comforted his child- 
ren, by providentially directing them or causing tliem 
to open the Bible to some passage when they were not 
looking for any such thing, which was adapted to their 
case ; yet I had no authority to try my state in this 
way by opening the Bible, and judging myself by the 
first [)assage i met ; without paying any attention to 
the context, or considering whether it was at all ap- 
plicable to the case in any respect whatever. Jiet 
those who follow this course ask themselves what au- 
thority they have for it ? and if they find none let them 
begin to leave off^ lest they tcinpt God to leave them to 



lis LIFE OP RAY POTtiER. 

their own delusion. I saw plainly that in order to 
find out my state by the word of God, I must take the 
whole of it together^ and if it condemned me or if my 
cliaracter certainly did answer to the description there 
given of those who had blasphemed the Holy Gliost ; 
then^ 1 might take it for granted, that I was undone ; 
but that I had no right or that there was no reason in 
my taking the steps which I had, either in condemn- 
ing myself or finding comfort. I felt some relieved, 
although I was yet filled with terrible apprehensions. 
During the week I preached twice, but so heavy was 
the load on my mind, that while I spake I could not 
raise my eyes from the floor of the house. Al- 
though I felt some relieved from the apprehension that 
it was forever too late for me to find mercy, yet I ut- 
terly despaired of heaven without I could attain to, 
and live in a state o^ sinless per fe^ion here. I under- 
stood the Methodists to teach that doctrine, and so I 
called on the Methodist minister in Providence for ad- 
vice and instruction how to attain to it. He convers- 
ed with me some time, and read to me some of Mr. 
Fletcher's wn*i tings on the subject. I returned home, 
and on my way borrowed one of the volumes of Mr. 
Fletcher's works, read it attentively, and earnestly 
prayed for the blessing of sanctification, as it is em- 
phatically termed by the Methodists. I expected that 
if I received it I should lose my animal strength ^ and be 
something like a dead man until 1 should be made 
perfectly holy. I wrestled, strove and agonized, but 
all seemed in vain. Nevertheless I tried to believe 
against hope, and that passage respecting Abraham 
seemed to be powerfully applied to my mind. Rom. iv 
IS. Through this week I was alternately indulging 
a hope, that God would bless me, and then despairing 
of his favour ever being shewn, I was troubled at 
night with dreams extremely disagreeable and horri- 
ble. 

On the next Sabbath, I had an appointment at Paw- 
tucket, and proceeded there on Saturday. On my 
way I had such a yiew of the nature of sin, as I do not 



LTFK OP RAY POTTER. 119 

remember of experiencing before. It looked to me 
so exceedingly disagreeable and hateful, and I loathed 
it so, that it actually seemed to have an effect on my 
animal frame, that I know not how to describe. In- 
deed, I had through the whole time of my trouble been 
•exercised with similar views, and when some endeav- 
oured to encourage me on the ground of past faithful- 
ness, I could not endure to hear them ; so much did 
my righteousness disgust me. 

I was welcomed by the brethren and sisters in Paw- 
tucket, and had a more comfortable meeting that even- 
ing than I had enjoyed before, since my trials com- 
menced. In the morning, I felt more confidence still, 
and was enabled, as I thought, to triist in God, I 
know not how to describe my feelings througli the day. 
I felt comparatively speaking, like a person hanging 
over a dreadful gulph, just by one finger, fearing eve- 
ry moment that the hold would give way, and ruin en- 
sue. I tried to believe in Christ — to cast my naked 
soul into his hands ; to risk my eternal all with him, 
and some how or other, I was kept tolerably comfort- 
able in this way through the day, except for a shorl 
time, as I was about administering the Lord's Supper, 
when it seemed as if the powers of Hell were let loose 
upon me. I thought that although there might have 
been hope for me before, yet now there could be none / 
as I had completed the work of reprobating myself by 
undertaking to administer such a holy ordinance wlien 
I was such a vile wretch. I felt while I was breaking 
the bread, as if I should fall right into eternal burn- 
ings. But I did not desist, but went through with the 
ordinance, and presently felt some better. I preached 
in the evening with some liberty, and have reason to 
believe uncommonly solemn and impressive. 

I retired after preaching, to my lodgings, and a 
number came in and conversed a few moments, then 
retired, and I was left alone. I sat down, and as far 
as I can recollect, felt calm in my mind, and wholly 
unconscious of the extraordinary scenes which were 
soon to be exhibited to my astonished soul. Suddenly 



120 LIFE OP RAY POTTER. 

the room seemed to he filled with the glory of God. I 
know it is impossible for me to find language to de- 
scribe this wonderful manifestation of God's holiness. 
I do not saj that I saw any natural light, or heard any 
voice, nor that I saw a supernatural being or beings, as 
having a body or parts. But I saw God's moral beau- 
ty or holiness ; — I seemed overwhelmed in God^s spirit ; 
I had a view of holiness when I trust I was converted, 
and loved it ; but now it seemed as if God was all 
around me ; the divine beauty and glory^Z/ec^the place 
where I was. the transcendant beauty of holiness ! 
O the amiableness of God's moral character ! I had al- 
so a most solemn sense of God's majesty and great 
power. It seemed to me that I should be dissolved uw- 
der this view of his glory and majesty. But the beau- 
ty of holiness was most delightful to my soul. God's 
people who have had a glimpse of it know that there is 
something in it unutterably glorious and beautiful. I 
besought God not to destroy me by his great powder ; 
but to fill me with his love. I retired to my bed, and 
O such glorious views and exercises as I then experi- 
enced, angels never can describe. No sooner was the 
presence of God manifested to me, than many passa- 
ges of Scripture flowed into my mind, where metaphor- 
ical expressions are used to illustrate. God's holiness — 
particularly Mai. iii. 2, 3. 

*' For he is as a refine?''^ s fire, and fuller^ s soap^^* &c. ; 
and Revelations ii, 14. 15; " His head and his hairs 
were white like wool, as white as snoiv, and his eyes were 
as afiame of fire, ^nd his feet like unto fine brass, as if 
they burned in afurnace,^^ &c. But how far short does 
the metaphor fall of expressing the thing itself. I knew 
that God filled the place ; I hicw^ then, that there was 
a God, and that he was manifesting himself to me. I 
had this knowledge and certainty communicated in a 
way which is inexplicable to those who have never ex- 
perienced manifestations of God's holiness to their 
•ouls. I did not then have to ai^gue the existence of a 
Crodfrom his works, or to establish premises and draw 
conclusions. I had the evidence direct ; I had it intM* 



LIFE OF RAY POTTER* 131 

itively ; — God was there, and I knew it. I hiew it be- 
cause I saw his holiness — his moral beauty — his trans^ 
cendant divine excellency, I hiew it because his spirit 
filled the room, and the glory of the Divine Majesty 
shone around about me. I know not that I saw any 
natural light, as I before observed, yet there seemed 
to be a transcendant brightness exhibited to me — a 
brightness however, that I could as well see with my 
natural eyes closed, as with them opened. As for the 
certainty of the presence of God, it is impossible for 
me ever to be more certain of any thing whatever. I 
never was more certain that I saw the natural sun, or 
that I had hands and feet, or that I existed ; and yet 
I heard no voice — I saw no being as having a body 
like the shapes which we conceive of Angels, or th^ 
immortalized body of the Lord Jesus. But yet if one 
thing be more certain than another, which I ever saw, 
tasted, or felt, it was that God was there. I had no 
natural sight of him ; and yet I beheld his glory. 

I hardly knew how to undertake to write these 
views and exercises ; — language seemed to me so in- 
adequate to the task. It seems almost like tarnishing 
the subject. Other Christians that are more ready 
with language might do far better ; but still the thing 
can never be told from one Jinite being to another. 
How true are the words of scripture ; " eye hath not 
seen, the ear heard ; neither hath it entered into the 
heart of man to conceive of the thinojs which God hath 
laid up for those who love him." Yet notwithstanding 
this J God reveals them to his saints by his Spirit, The 
manifestations of God's holiness, or the moral and 
spiritual beauty and glory of the ever blessed God, 
bring their own evidence with them, and give an infalli- 
ble assurance to the soul. If I had seen a supernatu- 
ral being professing to be an angel from heaven, tel- 
ling me wonderful things, I should have had reason or 
room to doubt ; for Satan sometimes is transformed 
into an angel of light. If I had thought I heard a 
Toice from heaven, declaring to me that my name was 
written in heaven, I might have had room to have 
K 



122 LIFE OF RAY POTTEX. 

doubted — it might have been an illusion of the enemy- 
But as I before observed, these manifestations brought 
their owji evidence with them. Holiness or the H0I7 
Ghost, is different from every thing else ; and tlie cer- 
tainty that this is God, which attends an exhibition of 
God's holiness to the mindjarises from Xhe peculiar na- 
ture of holiness. 

It was not until two or three years after I experi- 
enced this gracious manifestation, that I read Presi- 
dent Edwards' treatise on religious affections, and I 
cannot describe with what satisfaction I read it. I 
take the liberty of transcribing a few lines from it in 
leference to the assurance which attends divine mani- 
festations of holiness. "* A view^ oftliis divine glory 
directly convinces the mind of the divinity of these 
things, as this glory is in itself a direct, clear, and all 
conquering evidence of it ; especially when clearly 
discovered, as when this suj>ernatural sense is given in 
a good degree." — ''He that truly sees the divine trans- 
cendant, supreme glory of those things which are di- 
vine, does, as it were, know their divinity intuitively ; 
he not only argues that they are divine, but he sees 
that they are divine ; he sees that, in them, wherein 
divinity chiefly consists ; for in this glory which is so 
vastly and inexpressedly distinguished from the glorj 
of artificial things, and all otlier glory, does mainly 
consist the true notion of divinity. God is God ; and 
distinguished from all other beings and exalted above 
them, chiefs/ hy his divine beauty^ which is infinitely di- 
verse from all other beauty." How much is contained 
in these words ; and what a valuable work is the whole 
treatise — would to God that it svexQ more generally 
read. 

As I lay admiring, wondering and adoring, I had a 
view of the heavenly state of glorified saints, which 
seemed as plain, comparatively speaking, as to stand 
at the door, and look deliberately into a richly filr- 
nished room. Not that I saw a place like a room, or 
a house or a city, according to the common conceptions 
of such places, but I saw what constituted Xhe heavenly 



LIFl OF RAY POTTER. 12S 

bliss of the saints — that they would dwell in God ; — - 
enraptured with the beauty of his holiness, and swal- 
lowed up in the transcendant glory of God's moral 
perfections. I saw plainly why in the book of Revela- 
tions, gold and precious stones are used as metaphors 
to represent (as far as such natural things can repre- 
sent) the glory of heaven : but O how infinitely short 
do all metaphors of natural things fall of exhibiting to 
the mind the blessedness of the heavenly state. O the 
shining superlative beauty of the mansions of bliss !! 
Holiness is the principal thing which constitutes heav- 
en. I had long had one thing running much in my 
mind. I longed to know that my name was written 
in heaven. I thought much of that one thing — and O 
the wonderful condescension and goodness of God. 
At this time I had as plain a view of it as ever I did, 
that my name was written on a piece of white paper. 
I did not see any book, nor did I see any letters ac- 
cording to the common conception of books, or let- 
ters, or writing; but it was represented or exhibited 
plainly to my view, in a way that I am utterly unable 
to describe. I have sometimes thought that I would 
not mention this, that some might sneer at it as mere 
fancy or enthusiasm. But I am persuaded that can«- 
did Christians who understand my meaning, will not 
cavil at it. I never could be any clearer from all un- 
founded imaginations or fanciful notions than at this 
time. I have already spoken of the certainty of these 
manifestations from the peculiar nature of them. The 
same certainty attended this view — the same holi/ unc^ 
lion — the same beauty of holiness — and the same trans- 
cendant excellency of the moral attributes of God. O 
how good has God been to me, one of the meanest and 
most unworthy of all his children. He has shewn me 
wonderful things, which I mention not to exalt myself 
but his grace. I had been much troubled with the 
fear of death. There appeared to me to be something 
very dreadful in death, considered in itself. When I 
attended funerals, and looked at the dead, I frequent- 
ly was most sensibly struck with a sense of the terrible 



124 LIFE OF RAY POTTER. 

aspect of death. At this time it was sbewn me ho\r 
completely death may be swallowed up in victory by 
the g^raceof God ;»-~tbat the saint who is favoured with 
the divine presence in his last moments, does not see 
death; his enraptured soul gazing with such supreme 
delight on the heavenly scenes which open to his view, 
that he passes from time into eternity, as a person 
would go out of a dirty kitchen into a palace, or as the 
children of Israel passed over Jordan dry shod ; there 
was no river there. O glory! glory ! glory ! — Death 
where is thy sting 1 O Grave where is thy victory 1 
How calmly I could look on death ; — yea, how lovely 
was its appearance. I seemed to lie right at the door 
of the heavenly Jerusalem, gazing on its dazzling 
charms and beholding its unparalleled beauty. I had 
other views which I do not feel it my duty to relate. 
One thing however I will say, that my subsequent lot, 
my peculiar situation, the reproach which I have had 
to suffer for the sake of the truth, has not been a won- 
der to me, or rather these things have not come upon 
me unexpectedly. I am pretty w^ell assured where I 
am ; the course I must steer; and the final issue ! — 
God's ways are not as our ways. He sometimes 
chooses the foolish things of this world to accomplish 
his glorious purposes, and comes to the children of 
men with his counsel and truth, in a way quite differ- 
ent from human devices or the calculations of men ; 
to prove them and see whether they will receive the 
truth or reject the counsel of God against themselves. 
Jesus Christ was despised and rejected of men in the 
days of his flesh, because he appeared in the low, 
humble, poor and unpopular manner which he did ; 
but wo to those who finally rejected him ; — his tremen- 
dous wrath fell upon them — and wo to those who now 
despise him in the persons of his mmisters and saints. 
If they reject them, they reject him, and those who 
despise, "despise not man but God." In the great 
day of eternity many will see that they laughed to scorn 
and considered as the offscouring of all flesh, those 
who were sent to them by the Judge of all the earth 
to warn them to flee from tbe wrath to pome \ 



LiFfi OP RAY POTlrfiR. 325 

Reflections. 

In reflecting on the foregoing exercises, my mind 
has frequently been led to contemplate another sub- 
ject, which has been considerably controverted for a 
few years past— viz. '' What constitutes the heart of a 
man,'^ or rather this question, " in what does the moral 
imperfection of saints consist?'' The generally received 
idea has been that their imperfection consists in their 
exercises being ^ar% holi/ and partli/ sinful; their 
holiest exercises being mixedwith sin, or rather sin and 
holiness dwelling in the heart at the same moment. 
This idea has been considered by some late divines as 
absurd and unscriptural, and an impossibility in the 
nature of things, not only from the consideration that 
it is impossible to love and hate any object at the same 
moment, *' but also that it is impossible to mix sin and 
holiness together. They maintain a different theory. 
*' That the heart must consist in volition, or free vol- 
*' untary moral exercise, and in nothing previous to it 
''or the foundation of it.'* That we never attach 
'* praise or blame to the exercise o^ perception, or rea-^ 
*' son, or conscience, or memory ; but that *' we do at- 
" tach praise or blame to the free, voluntary exercise 
" of loving or hating, of choosing or refusing." Con- 
sequently they say, that '« the heart consistsin nothino- 
" hut moral exercises. That it certainly does not con- 
** sist in perception, or reason, or conscience, or mem- 
" ory ; for these are all natural faculties which are to- 
" tally destitute of every moral quality to which praise 
" or blame can be attached ; but it may and does con- 
" sist in loving and hating, in choosing and refusing- • 
" for these are free voluntary exercises, which are al- 
" ways right or wrong, and worthy of praise or 
'' blame. That " we never approve or disapprove 
** of any thmg in ourselves or others, but free voluntary 
'' exercise ; and God requires and forbids nothing but 
" free voluntary exercises in his word." That '* all 
" that the divine law requires summarily, consists in 
" pure benevolence, and all it summarily forbids, con- 



126 LIFE Ot ftA* fOTt£8- 

" sists in pure selfishness." That " benevolence is A 
"free voluntary exercise; and selfishness is a free 
" voluntary exercise ; and every human heart consists 
" in a train of free voluntary, benevolent exercises, or in 
" a train of free voluntary seZ^s^ exercises, or in a tram 
" of both benevolent and selfish exercises." That '' a 
" sinner's heart consists in a train of mere selfish apc- 
" tions: but a saint's heart consists in a train oi both 
" benevolent and selfish exercises." That "the best 
<' of saints are imperfectly holy in this hfe ; and their 
" imperfection in holiness consists in their someUmes 
" having holy and sometimes unholy affections. 1 hat 
"their holy and unholy affections are always distinct 
"and never blended together." That "their holy 
" exercises are never partly holy and partly unholy, 
« but perfectly holy ; and their unholy exercises are 
" neve'r partly but perfectly unholy." That " a tram 
" of holy and unholy affections forms the heart ot a 
" saint ; but a train of constant uninterrupted sinjut 
" afections forms the heart of a sinner." That the 
" only proper notion of any human heart, as disttn- 
^^ffuished from all the powers or faculties of the mmd, 
"is a series of free voluntary exercises or affections; 
" and the only proper idea of a good man's heart, as 
" distino-uished from the heart of a sinner, is a train ot 
" both holy and unholy affections or exercises. bo 
" the heart of a saint essentially differs from the heart 
'* of a sinner in this one respect, that the heart of a 
" saint has some holy as well as unholy exercises ; but 
« the heart of a sinner has no holy exercises at all. 

Now I acknowledge that this subject respecting the 
heart is to me the most difficult subject satisfactorily to 
understand and explain of any one in Chnstion theol- 
offv, and although the system which I have just , pre- 
ilnted. does not entirely satisfy my mind or remove 
all difficulties, yet I .confess that many of the state- 
ments appear to me scriptural and reasonable, far 
more so, than the old notions in relation to this sub- 
iect : and when I review my experience at the time af- 
luded to above, I know not how to get away from the 



LI^K OP RAY POTTEl^. 127 

coiiclusioa that they are correct ;— for that I saw my 
heart during those gh)rious manifestations to he per-- 
fecthj holy I am entirely confident ; nor will any finite 
being ever convince me to the contrary ; and that 
since then, perhaps thousands of times, I have seen 
my heart to be deceitful above all things and desperate- 
hi tvicked, 1 am quite as certain. Now I confess, that 
with thQ idea of the heart of the saints being alwai/s 
partly holy and partly sinful, 1 know not how to re- 
concile these views. But with the idea that volun- 
tary exercises or affections constitute the heart, and 
that the saint sometimes has one and sometimes the oth- 
er, I see not but what those views may be reconcila- 
ble. It is admitted on all hands that the saints may 
see or have a view of their own hearts. 

And that the saints have frequent views of their 
hearts as being desperately ivicked, I believe none wdl 
deny ; but if they may see their hearts to be thus wick- 
ed, if they are so, why may they not see their hearts 
to be holy, if they are"^so, and if exercises constitute the 
heart (and I know not how this can be denied) and if 
the same volition or exercise cannot be mixed, and if it 
be impossible to have but one exercise or volition at a 
time, or at the same moment, then I see not but what 
the subject is plain so far— the deceitfulness and 
dreadful remaining wickedness of the hearts of the 
saints, consisting in the inconstancy of the heart ; and 
what will more deeply affect us with a sense of re-^ 
maining moral depravity, than for us to say that we 
are so Inconstant in our love to God? For us after we 
have seen the beauty of holiness, the loveliness of 
God's moral character, and at the time of such views 
felt to admire and love God with all our hearts, to detest 
sin and feel a desire never to sin any more, to be so 
soon caught away as we frequently are, with love to 
the world, and exercise unholy affections — I say such 
inconstancy is desperate wickedness indeed. 

This view of the subject, it appears to me, will throw 
light on the exercises and ideas of the Methodist peo- 
ple, iu respect to what they say on the iubject of 



J 28 



tire Of nAy potte«. 



*' entire or perfect sanctification in this life We 
very frequently hear of their testifying that they 
have experienced this blessing— that at such a time 
(lod gave them a clean heart— that they had views 
of their heart, at the time, being made as clean frorii 
sin as a piece of white paper, &c. Now, however 
some who talk thus may be enthusiasts, or hypo- 
crites, and are utterly deceived themselves, or are 
trying to deceive others, yet I cannot believe that 
all of them are. J\o ; I am far from adopting this 
sweeping mode of condemning them indiscrimTnate- 

1' . .u u " ^^ ^"""^ '^^ ^^ ^""^^ before remarked, 
that the heart consists in exercises, &c. there is 
nothing vnscriptural or unreasonable in their declar- 
ations thus far. For who dare say that they, as 
well as Christians of other denominations, may not 
have such manifestations of God to their souls, such 
clear discoveries of the Divine beauty, glory and 
excellency, as to love God, or holiness, with all 
their hear^ and, at the same time perceive or see that 
they do thus love God, or that their exercises at the 
tme of these views, manifestations, &c. are perfectly 
holy ? Now I see nothing in this unreasonable or un- 
scnptural at all ; and however I differ from the Meth- 
odists on doctrinal points, yet I hope I feel disposed 
to do them justice ; and I certainly should be as far 
from condemning all that work among them which 
they emphatically term sanctification, as wild fire or 
delusion, as I should be from considering in the same 
point of view the holy exercises which President Ed- 
wards speaks of, in his own experience, and that of 
others, in the great revival of religion of which he gives 
us an interesting account. But as it respects their liv- 
ing Sor any considerable time together, a perfectly holy 
life, they are undoubtedly utterly mistaken about it — 
Indeed they do not pretend to be continually thus ex- 
ercised, as they are at these extraordinary sea- 
sons, for they term these extraordinary seasons " ex- 
periencing the blessing of sanctification," and sub- 
eequently living the life of Christian perfection. Now 



LIFE OF RAY POTTER. 129 

the reader should be aware, as I have lieretofore no- 
ticed, that they do not pretend to live perfectly holy, 
if judged by the paradisiacal law, as they term it, but 
as I have already mentioned, they consider themselves 
to be under a '^milder law,^^ the *' evangelical law," 
&c. &c. ifec. 

So when we hear them contend that Christians live 
perfect in this life, we may remember ivhat law they 
judge themselves by ; and althouoh this abrogation or 
alteration of the law of God, is altogether unscriptural, 
unreasonable and w^ithout any foundation in the nat- 
ure of tilings ; and, as I think I have already suffi- 
ciently shown, a most fruitful source of erroneous and 
wrong notions in respect to tiie great and glorious 
doctrines of Christ ; yet that it is possible for real 
Christians to be entangled in this snare, and adopt 
these views in theory, and in controversy advocate the 
doctrine of Christian perfection as the Methodists do, 
I have not a doubt, while at the same time, if you 
bring them to try themselves by the law of God, in- 
stead of the law of Mr. Wesley, or Fletcher, or some 
other divine, they will readily acknowledge that they 
sin daily, and come short of the glory of God. This 
was the case with me — for notwithstanding I was 
sure that what I experienced at the time mentioned in 
the foregoing Chapter, was a wonderful work of God, 
that my exercises at that time were perfectly holy, and 
my heart free from sin ; and notwithstanding I follow- 
ed the track of Wesley and Fletcher, in teaching the 
doctrine of living perfect, by adopting their ideas of 
the law; yet nevertheless, the true law would f re- 
quenthj he held up before me, and was applied to my 
heart by the Spirit of God, so that I could but see 
that I did not live a life of perfect holiness, but that 
my heart was inconstant as the wind, and desperately 
wicked in wandering from God. This eventually drove 
me out of my Arminianism, as I shall show in the 
next Chapter, and caused me to see, as I have stated 
in a former publication, that the very end of it is 
death ; that is, that there is not poiver enough in it to 



ISO LIFE OF RAY POTTER. 

save a single soul. And if the sentiments of Armin- 
ians were true, not a single soul would ever reach 
heaven. Of this I feel a confidence of convincing the 
reader, if he will be candid, and read without preju- 
dice ; but if not — if he reads with his mind shut up to 
conviction, with his bounds already set, determined 
never to move, right or wrong, nor to renounce a sen- ' 
timent in favour of which he has become preposses- 
sed, however clearly truth may declare against it : J[ 
say, if thus he reads, my labour in writing and his in 
reading, will be, so far as respects him^ utterly in vain. 
How many, however, are there, that thus read and 
converse, and who, at the same time, will profess can- 
dour, and to be open to conviction ? You say, perhaps, 
reader, you are not of that class; for it is beneath the 
dignity of a man of the world, much more of a Christ- 
ian. Are you sure that your heart does not deceive 
you ? Come, let me try you — follow me through the 
narrative, and ask your own conscience, at the con- 
clusion, whether you have shut up your mind to the 
light of truth or not ; and if you do, you stand self- 
condemned^ and to be sure God is greater and knoweth 
all things. 

CHAPTER Vn. 

More and dreadful trials, and fearful apprehensions of 
having fallen away beyond the reach of mercy — result- 
ed in being convinced that the doctrine offtilling frorn 
grace was not a bible doctrine — S^c. Sfc. 

The next morning after the evening last mentioned 
in the foregoing Chapter, I walked out, viewing the 
works of creation and beholding the glory of God in 
all his works and ways. God seemed present every 
w4iere. I seemed to possess a faith that greatly sur- 
prised me — indeed it appeared to me let me ask what 
I would it would be granted, even if it were to ihe 



LIPH OF RAY POTTER. 131 

plucking up trees by the roots. I felt such strong 
faith that it actually seemed to frighten me. But 
when I prayed to God, about all which I could say 
was *' thy will he done,'^ Instead of asking for partic- 
ular things, I went about for two or three days with 
this cry continually in my soul, " thy will be done,'''' O 
what a sweet reconciliation to his will, I felt through 
my whole soul, I had not the least desire to alter any 
thing which God had ever done or was doing. I re- 
joiced in his government of the moral and natural 
world with unspeakable joy — having no disposition to 
dictate any circumstance or event in respect to myself 
or any being or thing in the universe. It was not pos- 
sible for me feeling as I then did, to ask any thing con- 
trary to the will of God, for I felt swallowed up in the 
divine will like a drop of water lost in the ocean. 

I proceeded towards home praising and blessing 
God. I mad-e a call a few minutes in Providence, 
where I had an opportunity of seeing the corpse of a 
person who died the night before. What a glorious 
victory over all fear of death I then enjoyed! Death 
was a most delightful theme, and the grave a quiet 
resting place in my view. It was but a few days how- 
ever, before I began to feel most fearful apprehensions 
of falling away, for according to my system, if I did 
not continue to live perfectly holy, there was no hope 
of my finally getting to heaven, notwithstanding the 
great things which God had done for me I 

I determined therefore, if possible to be at any time 
ready to die by living without sin. My health was 
precarious. I knew I was liable to die suddenly, and 
according to my sentiments if I were to cease to love 
God with all my heart, one minute^ I was liable to die 
in that instant, without repentance, and be forever shut 
out of heaven ; for most certainly not loving God with 
all the heart is a transgression of the law^ or sin — and 
to be sure sin will damn a soul to all eternity if not 
repented of and forgiveness obtained, through Jesus 
Christ, and according to my system there was no prom- 
ise that if I did sin I should be brought to repentance 



182 Life of ray potter. 

and foririven for Christ's sake ; so that there was no 
possible way for me to have any kind of reasonable 
hope of heaven, except I loved God with all mj heart 
everi/ momeiit^ and this is most certainly a legitimate 
consequence of Arminianisra ; and I firmly believe 
that God in infinite wisdom designed that I should 
try the whole length of my idol sy stein, and thus bring 
me to acknowledge to my own self-abasement, that my 
salvation was of the Lord. My theoretical views of 
the law of God as '' making kind allowances for all my 
" unavoidable weaknesses and infirmities^ winking at 
*' my involuntary errors and short comings, ^^"^ S^c, serv- 
ed indeed in some small degree to keep me for a while 
from complete despair of reaching heaven in this way; 
yet notwithstanding all my speculative notions in this 
respect, the true law of God would sometimes find way 
to my mind, as I have before hinted, and fill me with 
horror by giving me a just view of my 02vn faithfulness 
and the fallacy of my hopes on this ground. But I la- 
boured most assiduously. About this time I removed 
to Pawtucket, engaged to teach the town school 
through the winter, besides which T preached and at- 
tended meetings almost every evening, not commenc- 
ing them until about 8 o'clock, as the custom is in that 
place, which besides the extreme fatigue of teaching a 
school through the day of about one hundred scholars 
and then preaching in the evening, made it quite late 
before I could retire to rest. Under the weight of 
these labours the pillars of my feeble constitution 
trembled, but the tabernacle did not fall, and I con- 
tinued in this course until the expiration of the term 
of the school in the spring when I relinquished school 
keeping, finding my health and strength fast failing 
me, and inadequate to the task any longer. But I 
still exerted every particle of my remaining strength 
in. attending to what I conceived the duties of my call- 
ing in the gospel ministry. I preached at the time in 
the town school house, (there not having been at that 

* Lumis on Holiness. 



LIFE OF RAY POTTER. 133 

iirne any meeting-house erected) which w«as usually 
thronged and uncomfortably crowded, making it disa- 
greeable and laborious for me to speak, which I expect 
contributed considerably to the decline of my health, 
and to debilitate again my nervous system. At any 
rate, by the middle of autumn I was reduced to a lower 
state of health, than what I had been for a considera- 
ble time past, and again sunk under the weight of my 
infirmities and extreme weakness of body. The 
spasms to which I had before been subject, seized me, 
and I apprehended myself again on the confines of 
eternity. But what next ? Why, I had fallen away ! 
I had come short of perfection, notwithstanding all 
my labours, and most certainly I was consistent with 
my Arminian sentiments in concluding that I had fal- 
len away. I did not deduct, neither, all that part of 
my faithfulness that was excited, from fear of hell, but 
could see many positive exercises of heart that were 
contrary to holiness. 

Now here I was, hopeless indeed ; my case as I con- 
ceived, being far worse than before, because I had 
fallen froin a Yevy high state of grace, and theArmin- 
ians had always taught me to believe that such were 
the characters which the Apostle speaks of in the 6th 
of Hebrews, whom it was impossible to renew ao-ain 
to repentance. Hell with all its horrors seemed open- 
ed to my view, with the very next thing in my mind to 
•^positive certainty that I should in a very few minutes 
be there, shut up to go no more out forever ! ! Although 
I was so out of health and so extremely weak, that if 
it had not been for the horror of my mind, I should 
not have thought myself scarcely able to keep from my 
bed, yet I frequently fiew from the house in the night 
and resorted to the fields and groves, where I some- 
times bemoaned my case as beyond the reach of mer- 
cy, completely enveloped in the mists and clouds of 
hopeless despair. 

One thing for which at this time I felt condemned, 
and which 1 thought had sealed my doom, was the 
idolatrous attachment which I had entertained to the 
L 



134 LIFE OF RAY POTTEK^ 

Free Will Baptist denomination. I had indeed idoI«* 
ized them ; yet my poor inconstant heart so deceived 
me, that 1 was not aware of it at the time. 1 had dur- 
ing the year prepared the memoirs of my life and ex- 
perience for the press, to which I intended to add a dia- 
logue which I had written, illustrative of my doctrinal 
views. The dmlogue personated a Free Will Baptist,, 
Methodist and Cahinist, and in it 1 exalted the Free 
Will Baptist to the highest round on the ladder of sec- 
tarian fame, taking good care to give him the prefer- 
ence in all things to the Methodist, yet at the same 
time using a great deal of tenderness with the Metho- 
dist, commending him in most things, and leaving him 
but a degree below the Free Will Baptist. But a» 
for the Calvinist, I put him below tlie dirt of the feet 
of both of them, thinking I was doing God service in 
bending all my forces against hiniy to hold him up to 
the scorn and contempt of all reasonable and scriptural 
Christians ! I seized this manuscript and consigned it 
to that place tnost fit for such kind of productions, 
viz. the devouring flames. Although 1 had not at that 
time the most distant idea that the J^rminian senti- 
ments which the dialogue advocated were false, yet I 
felt convicted as I have before observed, of having 
possessed partial attachment to the Free Will Baptists, 
and that the dialogue was fraught with this undue at- 
tachment and partiality, not only to the prejudice of tho 
poor Calvinist, but also of the Methodist, in that I gave 
the Free VV ill Baptist the pre-eminence. How many 
are blinded in: this way, and are crying up liberty, 
when they are complete slaves to prejudice for their 
own party, even to the shutting their eyes against 
light and stopping their ears to the calls of justice, 
God only knows. Selfishness may be nourished in 
this way as well as any other. I know it was by me. 
No man perhaps ever thought more highly of a de- 
nomination than I did of the Free W^ill Baptists. I 
was satisfied indeed that there were Christians in oth- 
er denominations, but some how or other, I looked on 
the Free Will Baptists as a superior class of Christians. 



LIFE OP RAY POTTER. 135 

I was delighted exceedingly to hear that any were 
leaving other denominations and joining with them ; 
and their accounts of revivals seemed rather more delic^ 
ious to me than accounts of revivals among other de- 
nominations. I was particularly delighted, when I read 
the accounts which were frequently published by them 
of bringing over churches and parts of churches of the 
Calvinistic Baptists and Congregationalists, to their 
faith, and inducing them to leave their state of bondage 
for gospel liberty. As I conceived them the only de- 
nomination that were '' free" but the " Christians ^'''^ 
(and them I considered rather too free) so 1 was great- 
ly enslaved, by strong prejudice for tktjn and against 
others on this account. And as I considered them by 
far the most humble people, so I was very proud of their 
humility ! O the deceitfulness of the human heart ! 
Of the deceitfulness of mine in this respect, I wajs 
cow partially convinced. 

But to return — eternal misery and banishment from 
the presence of God, were subjects now continually be- 
fore me, and with dreadful anticipations of my final 
doom, I traversed in my mind the dark gloomy prison, 
amid rattling chains, and despairing groans and de- 
vouring flames, where hope nor mercy can never come 
to a long eternity!! — I knov/ not that I indulged in 
murmuring against God in the least, yet the thought 
of being eternally banished from his presence, w^a« 
inconceivably dreadful. The language of the poet I 
eould feelingly adopt. 

'* What, to be banished from my life, 

" And }et forbid to die ! 
^' To linger in eternal pain, 

'^ Yet death forever % ? 

^' Oh ! wretched state of deep despair 

*' To see my (iod remove, 
" And fix my dolcfd station where 

1 must not taste his love !'* 

Notwithstanding these apprehensions, this state of 
despair in respect to the salvation of my sogl^ yet I 



136 LIFE OF RAY POTTER. 

have since clearly seen, that I enjoyed at the very time^ 
holiness of heart ; and ])eihaps as constantly as ever 1 
had done in the course of my religious experience. I 
loved God ; and holiness looked tome infinitely desir- 
able, on account of its intrinsic excellence, and I ad- 
mired the image of God wherever I saw it. I felt an 
inexpressible anxiety for the welfare of others, and 
was ardently solicitous to '^ do good unto all men, es- 
pecially the household of faith." My hcait clun^' to 
those whom I considered to be the humble followers of 
Christ, and the thoughts of being eternally separated 
from those who appeared to me so lovely, was like ten 
thousand fiery darts in my wretched soul. I felt ten- 
der hearted, affectionate and benevolent towards the 
worst of men, and perhaps never possessed more evan- 
gelical humility. 

But I had fallen short of sinless perfection, and I 
knew that it was written, " cursed is lie who continu- 
eth not in all things written in the book of the law to 
do them." A single sinful thought spoiled my lK)pe of 
heaven ; for I believed in the possibility of falling from 
grace, and I knew that nothing but sin wonld damn an 
immortal soul, and I knew that sin was a transgress- 
ion of the law, and when the spirit of God set home 
the law, it would be the true law, which required me 
to love God with all my heart, without making an?/ aU 
lowauce for those sins which my Arminian theology 
taught me, that thelaw of God, under which Christians 
w^ere placed, did make allowances for. Thus God 
taught me that this notion of the law was false. And 
how could I now maintain any hope of heaven— can 
any man under heaven tell me, except it were by living 
a life of sinless perfection 1 For admitting that in the 
morning I might be assured that my sins weve all for- 
given, yet long before evening I might have unholy ex- 
ercises, and so transgress the law again, and then I 
might consistently with my sentiments die and go di- 
rectly down to hell. This is more than tlie Arminians 
sometimes say, a man may be a saint to day, and a 
devil and damned to-morrow — it is a saint now, and 



LIFE OF RAY POTTER* 137 

perhaps, in less than one hour, a devil and lost forev- 
er ! for, Christian reader,! ask you if your experience 
does not bear witness that you have frequently felt 
the witness of the spirit that you were a child of God, 
felt comfortable and happy in your mind,yet in less than 
one hour you have felt unholy exercises, or your heart 
wandering from God, yea, perhaps you in less time 
, than that, have neglected or refused to do some known 
positive duty. You may have entered the house of 
God, with an assurance that you were a Christian, and 
before you left it you may have felt it your duty to bear 
testimony to the truth of religion before the world, but 
refused to bear the cross. And now have you not fal- 
len away, if the doctrine of falling from grace be true? 
Yea, and perhaps in less than an hour too ! Have you 
not sinned 1 And if so, what securets you from hell? 
You say there is no proaiise in the covenant of grace, 
that you shall ever be brought to repentance, and ob- 
tain forgiveness of your sin, and now how do you 
know but what you have sealed your damnation ? Now 
this was the way which I argued and reasoned with 
myself, and I contend (and no reasonable man can 
deny it) that I was consistent with my sentiments, and 
I could not possibly come to any other conclusion, 
without making sin a very lights trifling thing^Xh^X does 
not justly expose him who commits it to eternal mise- 
ry — and what w^ould this be but awful blasphemy i 
And yet do not the advocates of the falling plan con- 
tend that this is true, most strenuously ; and at the 
same time acknowledge that they sin against God dai- 
ly, and yet all the while maintain a hope of heaven ! 
How is this ? In the name of common sense, I ask 
how is this done but by doing away the law of God, 
and making out sin to be nothing. But hear this — 
heaven and earth shall pass away, but the holy law of 
God never shall pass away^ nor shall^ nor can it he at- 
tered, nor taken away, and a milder one substituted in the 
place of it. Seeing this, and trying myself by it, how 
could I maintain a hope ? I could not ; but was over- 
whelmed in despair. My health wai such that I eou- 
L2 



I3S LlFB or RA1? POtTfeft* 

sidered it probable that I should very suddenly be re- 
moved into eternity, the natural consequence of which 
was to keep me almost constantly engaged in self-ex- 
amination. I drew the darkest conclusions respecting 
my state — when I read of Saul, king of Israel, I con- 
ceived myself to be, like him, rejected of the Lord! 
and in short, all the hopeless cases I read of in the 
^scriptures, or had heard of, like Spira and others who 
died in despair, I imagined similar to my own, and 
concluded that my last end would surely be like theirs. 
I had a great anxiety to see some Methodist friends 
in Boston, and although my health was extremely bad, 
as I have before remarked, that iiad it not been for the 
anxiety of my mind, I shouldnot have thought myself 
able to keep from my bed, yet I precipitately left the 
house, and took passage in the stage for Boston. A 
wounded spirit who can bear ! I had but little hope 
that I should live to see the place of my destination, 
and I was confidently persuaded that if I died on the 
passage, I should drop directly into the burning lake 1 
O my God, thou alone canst tell what sensations of 
soul I then realized. The terrors of hell took such 
hold of me that I frequently felt as if I must leave the 
stage, and fly I knew not where. But O, the curse of 
the law ; if I had taken the wings of the morning and 
flown to the uttermost ends of the earth, I could not 
have escaped it, according to the views that I then en- 
tertained ; for I had fallen away by coming short of 
sinless perfection. I thought (for the most of the time) 
that my doom was fixed, unalterably fixed ; yet now 
and then I had transient interventions of hope, that I 
was not beyond the reach of mercy. I know not how 
to express my feelings. My mind, comparatively 
speaking, felt like a person completely shut up in a 
tight cask, without any possible means of extrication, 
doomed to remain there forever. I seemed to under- 
stand well by my then present experience, the follow- 
ing language of Jeremiah. ** He hath led me and 
brought me into darkness but not into light." " Sure- 
\j against me is he turned : be turneth his hand against 



LIFE OF RAY POTTER. 139 

me all the day. My flesh and my skin hath he made 
old ; he hath broken my banes. He hath builded 
against me, and compassed me with gall and travel. 
He hath set me in dark places as they that be dead of 
old. He hath hedged me about that 1 cannot get out : 
he hath made my chain heavy. Also when I cry and 
shout he shutteth out my prayer. He hath enclosed 
my ways with hewn stone, he hath made my path 
erooked." Lam. xxvi. 2, 3, 4, 5, 6, 7, 8, 9. 

We did not arrive in Boston until dark, which to- 
gether with the horrible darkness of my mind, and be- 
ing an utter stranger in the place, and added to this, 
my miserable health, rendered me an object of commis- 
seration to any who could have known my state and 
feelings. I wandered about for some time before I 
found the residence of those whom I had come to see, 
but at length found the house, and was received with 
apparent affectionate tenderness and Christian kind- 
ness. I soon unbosomed, as I conceived, my wretch- 
ed state — telling them at the same time, how sure I 
had been that my name was written in heaven — that 
God but about a year before had worked wonders for 
me, and given me to see his glory. They encouraged 
me that my name was in heaven still, and that I had 
not fallen away beyond the reach of mercy. (Query, 
How did they know this 1) This was a dark and dole- 
ful night to me, never to be forgotten. I wrote a let- 
ter to send by the mail the next morning to my family, 
but felt almost like one speaking from the dark do- 
mains of hell to their surviving earthly friends. After 
taking some refreshment I retired to bed, but not to 
rest or sleep, but to bemoan my situation. 

The next evening, I think it was, I had clear views 
of holy exercises of heart and assurances i^.iat I was 
yet a sheep of Christ, but notwithstanding this, in a 
few hours 1 felt again as wretched as ever ; for I so 
narrowly watched my heart, and the thoughts thereof, 
that I soon saw that I had fallen away again ! Eter- 
nity ! O, how eternity then appeared to me. I could 
not contain myself but, arose from my bed and called 



140 



LIFE OF RAY POTTER. 



up some of my Christian friends to see if thej could 
jet give me a word of comfort, or if there might 
yet be the least possible chance for me to escape the 
prison of long and dark despair — some of them were 
almost out of patience with me, but others dealt very 
tenderly. In this state I continued for about four days, 
often, as I have before observed, seeing grace in my 
heart, or being assured that I had holy exercises of 
heart and then filled with unspeakable horror from the 
idea that I had fallen away. 

The reader will observe that I was now trying my 
system. I think I can now plainly see the wisdom of 
God in thus dealing with me. I had been greedy of 
Arminianism, and he determined to let me have 
enough of it. I tried my faithfulness constantly and 
scripturally too, not by my external walk, and thus 
considering myself faithful if I did not commit outward 
acts of sin, or neglect from positive external duty, but 
by examining my heart. And this is the way God 
tries us — he searches the heart, and " looks at the 
heart. " 

My friends at home feeling a deep concern about 
me, my brother came down to see me, and I returned 
with him. On my return home I was alternately hop- 
ing and despairing. I was welcomed by my friend* 
and brethren with many words of comfort and en- 
couragement, and at times, sensibly realized the pres- 
ence of God, and holiness of heart, and at other times 
was filled with consternation and horror. The state 
of my health kept me in constant apprehensions of 
death, and the worth of the immortal soul was solemn- 
ly and almost constantly exhibited to my view. Some 
of the meetings which I attended about this time, were 
to me extraordinary, on account of the nearness which 
I felt in my heart to God, and of his holy presence 
filling the house ; and J could say that I knew that I 
was a Christian ; yet in perhaps less than an hour I 
should conceive that I had sealed my damnation ; and 
would conceive myself almost a devil incarnate — and 
likened myself to Judas Iscariot, Francis Spira, or 



LIFE OF RAY POTTER. 141 

5omc Other finally impenitent and incorrioible repro- 
bates. I used to awake in the niofit so filled with the 
horrors of despair, that I wouUi leave my bed and pro- 
ceed to the houses of some of the brethren to see if I 
could find a word of comfort. I almost continually 
saw in anticipation the bottomless pit before me, and 
meditated on the millions and miilions of years that I 
must dwell in the devouring flames and everlasting 
burnings!! Yet all this time I felt a tender, loving 
and forgiving spirit, and admired God, holiness and 
real Christians; nor do I remember that 1 ever in the 
least murmured against God, as dealing unjustly with 
me, even if hell must be my doom. I understood, by 
experience, what Paul sajs about xhe fiery darts of the 
devil. When I entered the pulpit, (as I did when I 
had bodily strength sufficient) I thought it probable 
that I should die while preaching,' and go down to 
dwell with apostate angels forever. 1 knew not what 
to do ; — indeed I failed. There was no heaven for 
me. If I had the evidence that I was a Christian in 
the morning, I fellmvay before night. But O, to give 
up to be damned to all eternity ! to be banished from 
God and saints, who were in my view lovely and dear 
to my heart — although, as I before observed, if this 
must be my lot, I did not feel like murmuring, or hat- 
ing God on the account of it ; yet the thought was 
dreadful, dreadful beyond all description. But here I 
was — 1 had gone through with my system. My faith- 
fulness had failed. I saw it ;— yet i saw no remedy, 
for I had been taught to look on the doctrine of the 
saint's perseverance, as one of the horns of the ** Ay- 
dra-headed monster Calvinism,^^ and if I never had com- 
mitted the unpardonable sin before^ I should certainly 
involve myself in that dreadful dilemma, if I looked 
upon it with the least degree oi' complacency. 

As I was riding over to Cranston, in conipany with 
one of my Christian friends, he in the course of con- 
versation which passed between us, mentioned the 
words of St. Paul. Col. iv. 3, 4. '* Ye are dead and 
your life is bid with Christ in God." " When Christ 



142 LIFE OF RAY POTTElt, 

who is our life shall appear, ye shall also appear with 
him in glory." For a moment I think I saw a glim- 
mering of light reflected by evangelical truth, in the 
view which I had of this passage. But prejudice, and 
the fear of receiving error almost instantly closed my 
eyes, and if I had never been in the situation myself, 
I should hardly believe it possible for a Christian to 
read this passage, and not readily admit that if it be 
the word of God, it is precisely as impossible for a 
true believer to fall away, as it is for Christ, who lias 
entered into the presence of God, and is there hidden 
from the storms and powers of hell ; for surely if there 
were not another passage in the bible, yet this is suf- 
ficient to demonstrate that the doctrine of final perse- 
verance is a *' bible truth.'' 

But so thick was the film of prejudice over my eyes, 
in consequence ofthe frightful pictures which from 
my childhood had been continually presented to my 
mind, by the old Six Principle Baptists, Free Will 
Baptists and Methodists, against every idea which 
might be considered as nearly related to what they 
called " Calvinism," as the ninety-ninth cousin, that I 
know, and am sure that nothing short of the determin- 
otion of the ever blessed God to convince me to my 
shame and confusion of face, that I was wrong, would 
ever have moved me. Indeed, no one ever attempted 
it through all my trials. My Christian friends were 
almost all of them Arminians, and those who were not, 
thought not of undertaking to convince me, for they 
considered it useless, or labour in vain. Neither did I 
read books that vvere in opposition to my Arminian- 
ism, for fear of being poisoned, but held on upon Wes- 
ley and Fletcher, and writers ofthe same stamp, un- 
til God shewed me by putting me to the proof of my 
own faithfulness, and his plain, unadulterated word 
that my sentiments were false. 

I tarried a few days at Cranston, in much the same 
frame of mind which I had been in for some time past, 
trying in vain to draw water from dry wells, instead of 
the wells of salvation. I returned home, and ison^e- 



LiyB OP RAY POTTER. 143 

times I thought of trying some expedient, like travel- 
ling and preaching, to see i^ that would not help me ; 
and then again I knew I had already laboured beyond 
my natural strength, or what my constitution would 
bear, and a considerable part of the time was unable 
to preach at home, much more to travel extensively. 

My "bones were" daily *' broken," and I was 
*' compassed about with gall and travel." O how glad- 
ly would I have forsaken every earthly comfort, and 
roamed in the solitary wilderness all the days of my 
life, if it would have given me peace !! I continually 
saw imperfections in my life, and as to reaching heav- 
en, it looked to me like an idle dream, for I fell away 
every day, yea, many times in a day. Thus " my ways 
were inclosed with hewn stone." Nevertheless, when 
I was able to preach, I preached the Arminian system 
" clear out," so great was my blindness and stupidity, 
together with the fear of risking my salvation wJwUi/ 
on the promise of God. I must keep the foundation 
on 7)17/ shoulder^ or else the building would go to wreck. 
But I worked myself out of stock again and again ; 
and yet the building was not completed — nay farther 
from it than before I ever began, for I frequently 
thought if 1 had never said any thing about religion, 
there might be (and this indeed was as foolish as all 
the rest) some chance for me. 

In this state, tossed by the tempest, I continued the 
principal part of the winter. One day, while riding to 
Cranston, in company with my father, these words 
Tushed into my mind ; Heb. vi. 18 : '* That by two im- 
mutable things, in which it loas impossible for God to lie, 
toe might have strong consolation who have fled for refuge 
to lay hold of the hope set before us ;" — 1 almost spake 
aloud — if this be true, it is impossible for a soul who 
has fled to Christ, to be damned ; but I have jfled to 
Christ, and therefore it is impossible for me to be lost, 
inasmuch as it is impossible for God to lie. It is the 
immutable promise of God,that he will bring me to heav- 
en. Here I think (notwithstanding in a few moments 
I started back for fear of dangerous ground as I had 



144 LIFE OF RAY fOTTER. 

always been in a habit of believing it would sink un* 
der me,) I say here was the first step that ever I took 
in travelling that road of doctrinal truth, which 1 now 
see plainly to be marked out by the word of God as 
being the truth revealed from heaven for the salva- 
tion and comfort of lost and miserable sinners. 

Here 1 seemed to get a glance at the nature of the 
promise of God^ that is, that we do not make the pro- 
mise of God stand in respect to us, by our faithfulness, 
but that the promise keeps us faithful. Not but what 
this passage of scripture might, perhaps, be more 
})lausibly argued against, as not proving the doctrine 
of the saint's perseverance, than many others, yet it 
pleased God to thus apply it to my heart. The truth 
was, I had sailed on board the old leaky ship, until 
every plank v/as gone, and then I was ihrovm on the 
rock! the immutable promise of God — forever bles- 
sed be his name. But, as I observed, I started back ; 
for notwithstanding^ all the liffht and evidence which 
rushed upon my mind, yet I was afraid of the '''horns 
of the beast^^^ and would wishfully look away, after the 
wreck of my system, to see if I could make it hold me 
up until I crossed the ocean— for I was yet afraid to 
trust God with the great concern in any other way, 
than, as the Arminians say, bi/ his assisting me. But 
w henever I began to look back, I felt like perishing on 
the plain. Not many days after this, a person men- 
tioned this passage of scripture in my hearing, which 
opened to my mind, altogether difi:erently from what 
it ever looked before. 

John, XV. 2. — *' Every branch in me that beareth 
not fruit, he taketh away ; and every branch that 
beareth fruit, he purgeth it, that it may bring forth 
more fruit." I had always conceived that this passage 
was a principal one in proof of the falling plan, but I 
was surprised to see that it proved the opposite doc- 
trine completely. Every branch that beareth fruit, it 
is declared, is purged, that it may bring forth more. 
Here then is a positive declaration, that every Christ- 
ian shall be purged, for surely every Christian bears 



LIFE OF RAY POTTER. 145 

some fruit; nor can a person possibly be a Christian, 
without bearing fruit. Those branches therefor©, 
which never bore fruit, could not have been Christians 
without we contend that a person may be a Christian, 
without loving God, and that to be sure, would be odd 
enough. I was surprised at my folly, in construing 
this passage as I had, and the true meaning of it af- 
forded me comfort; for I was very confident that I 
iiad borne fruit, or from time to time loved God. I 
was satisfied that the branches which bore no fruit were 
only nominally or professionally in Christ, like Judas 
Iscariot, and others of the same character; for those 
that are in Christ Jesus savingly^ must most certainly 
bear fruit at the time they are born again — but these 
branches bear not fruit. I moved softly another step, 
and began to think that I might venture to look at the 
other passages which I had considered, warranted the 
belief in falling from grace. This I did most carefully 
and studiously, and was brought to this conclusion; — 
what conclusion? Why, that there was not one single 
passage in all the word of God, declaring that a true 
believer ever did or ever will fall away — this I have 
shewn in my work, on the Perseverance of the Saints; 
and in the name of truth, I challenge all the Armin- 
ians in Christendom to shew to the contrary. Some 
that I had considered very strong in favour of the 
falling plan, I found to be so manifestly destitute of 
the least shade of proof for that system, that I was 
ashamed, and actually astonished at the prejudice and 
stupidity of any man, in tiuis applying them — especial- 
ly II Peter, ii qh. 20, 21, 22. In order to make this 
appear plain to the reader, I will here transcribe a 
few remarks on this passage, from my work on the 
Perseverance of the Saints. 

*' I wish the reader, however conversant h( lay have 
been with his bible, and with this chapter, would now 
turn to it and read the whole deliberately, and answer 
his conscience and God, if there be aught in this chap- 
ter, proving that the persons here spoken of were ever 
true Christians. No! But altosrether to the contrary. 
M 



146 LIFE OF RAY POTTER. 

Tlie apostle in the last verse plainly tells us so, if 
there be any meaning in it at all. 

" It is happened unto them (he says) according to the 
true proverb. And what is that true proverb? Why 
the dog is returned to his vomit again, and the soic that 
was washed, to lier vrallowing in the mire. Now the 
dog after he has vomited is still a clog: and the sow af- 
ter iier external icashing, is still a sicine. The one's 
vomiting and the other's washing, never made them 
sheep! And so says our Apostle, it is with those of 
whom he is speaking. But yet our brethren, in order 
to hold up the old rotten building, have made the Apos- 
tle to bring forward hogs and dogs to represent the 
character of a Chiistian ! From such symbols and 
metapliors, good Lord deliver us. Christ never told 
Peter to feed his dogs. Reader, how dare you e\eT 
pretend that this chapter will bear the exposition that 
the advocates for the falling plan have given it. It 
looks to me almost like blasphemy. God save me 
from ever comparing a Christian to a dog or swine. — 
Yet our opponents must, in their sense of the place ; 
for observe, they contend that the vomiting and wash- 
ing signifies true conversion; yet the dog after be has 
vomited is still a dog with the same nature, and so al- 
so the sow after being \Yaslied, is still a sov\' with the 
same sicinisli nature; and these, our brethren think are 
fit emblems of the saints of God! O shame, where is 
thy blush; compare the people of God to swine, when 
the Jews would sooner sufier martyrdom than eat a 
piece of swine, they considered them so unclean. J\o 
character, says Dr. Clarke, could be meaner in the 
sight of a Jew, than that of a sicine-herel. And now 
does it look likely that Peter, who was a Jew, would 
take a swine to typify a truly regenerated and convert- 
ed soul? One would think that such downright non- 
gense had never escaped the mouth nor pen of any man 
of common sense or religion. But such is the strength 
of prejudice and attachment to particular creeds and 
notions among sectarians, that this has been done. — 
Nothing need be plainer than that the apostle is here 



LIFE OF RAY POTTER. 147 

speaking of persons who, notwithstanding they had ex- 
ternallt/ been cleansed from the pollutions of the world 
by their fears of hell, convictions, Ac-c; yet were pos- 
sessed of the same old nature still. Put a sheep into 
the mire and they do not wallow in it with delight, but 
are most uncomfortable until cleansed; whereas, wash 
a swine and they will quickly return to the mire again ! 
But docs this external reformation, says one, convey 
that knowledge of Christ to the soul, which is eternal 
life? I answer no; nor is it pretended by the Apostle 
that these persons whom he compares to dogs and 
swine, had that knowledge of God which is eternal life. 
There is a knowledge of God v/hicli is not eternal life, 
or else the bible is not true. ''For ivhen they kneio 
God, the]/ glorified him not as God,''^ If they had that 
knowledge of God which is eternal life, ''they could 
not perish, unless they could be lost, and still have 
eternal life,'* and that I should think as much of a par- 
adox as to say that a dog or s\yine is a proper emblem 
of a good Christian." 

I saw clearly that the best scripture proof w^hich the 
advocates for the falling plan were able to produce, 
were hypothetical passages like that of St. Paul. *'But 
I keep my body under, and bring it into subjection, 
lest by any means when I have preached to others, I 
myself should he a cast away." I saw that these pas- 
sages no more proved the mora/ possibility of the saints 
falling from grace, than these words of Christ to the 
Jews — John, viii ch. 55 — ''If I should say I know 
him not, I shall be a liar like unto you," proved the 
moral possibility of our blessed Lord's becoming a liar 
by denying that he knew his Father, or the possibility 
of finding fifty or forty, <fec. righteous persons in Sod- 
om, when God said, '*i/' there be so many found there, 
he would save the cities — or the possibility of beinor 
justified and saved by the law, because Paul says, *^th€ 
law is not of faith; but the man that doeth them shall 
live in them." Or the possibility of a holy angel's 
coming from heaven and preaching a false doctrine, 
because Paul says, ^'though we qr an angel from beav- 



148 LIFE OF RAY POTTER. 

en preach any other gospel, let him be accursed. Now 
1 knew it was morally impossible for Christ to become 
a liar; and I knew it was utterly impossible to find fifty 
&c. righteous persons in Sodom, at the time referred 
to above; and yet I could but see that any one miglit 
with as much propriety insist on the possibility of these 
things, from the form of speech, which was applied to 
them, as to insist on the y/zorr// possibility of the saints 
finally perishing from exactly the same A^//?c/ of expres- 
sions. If the expressions would prove the cne^ they must 
of course prove the other — and wlio will pretend to 
deny it? I also saw that this mode of speaking was 
adopted for the sake of illustrating some important 
subject or thing. As in Ezekiel, where it is said **but 
when the righteous mian turneth away," &,c. &c. the 
Prophet evidently uses these hypothetical t-xpif j'sioirs 
to illustrate the equity and justice of God's deahngs 
with them. They had this proverb among them, that 
the fathers had eaten sour grapes, and the children's 
teeth were set on edge — that the ways of God were not 
equal — God rebukes them for this proverb, shows them 
that they have no occasion for ii; and declares to them 
that the soul that sins shall die. And in order to il- 
lustrate and demonstrate the equity and justice of his 
dealings with mankind, he makes the supposition 
above alluded to. So when God told Abraham if he 
found fifty righteous persons, «S^c. (making the suppos- 
ition five times) in the cities, he would spare the whole, 
was to illustrate his goodness, justice and mercy to his 
children. But these expressions by no means proved 
that it was possible to find these righteous persons in 
the cities of Sodom and Gormorah. And as for the 
expression of Paul, **1 keep my body under," &c. we 
have precisely the same kind of a speech of his, on 
another subject, where the thing supposed, we must 
admit, was morally impossible, as it respected its tak- 
ing place. 

I will transcribe the remarks which are made on 
this text, from my work on the saints' perseverance, 
for a further illustration of this subject* 



LIFE OF RAY POTTER. 140 

** We are referred to 1 Cor. 9th chap. 27, as affording 
a proof of the doctrine of falling from grace." 

"But I keep under my body, and bring it into sub- 
jection lest by any means when I have preached to oth' 
ers, I myself should be a cast-away." 

Now /think this passage prov.es the doctrine of the 
saints' perseverance. Paul was a Christian, he there- 
fore kept his body under. He did not run uncertainly 
— he did not fight as one who beateth the air, as he ob- 
serves in the context, but he kept his body under. If 
he had not kept his body under, he would have been 
a cast-away — this we admit. But that the passage 
proves the moral possibility of the saints' perishing, 
we deny. The passage is of the same nature with 
many which have already been considered. Let those 
who urge such passages as proof against the final per- 
severance of the saints, attend to the following; — 

When Paul was on his passage to Rome, a tempest 
arose, which seemed to threaten the vessel and crew 
with destruction. Observe, Acts 27th chap. 20. — 
"And when neither sun nor stars in many days ap- 
peared, and no small tempest lay on us, all hope that 
we should be saved was taken away." 

It appears by the account, Paul fasted for a long 
time, and was also eventually assured by God him- 
self, that they should not be lost — observe what he says 
to his company — 

'^And now I exhort you to he of good cheer^ for there 
shall be no loss of any man^s life among you, but of the 
ship, 

'*For there stood by me this night the angel of God 
whose I am, and whom I serve, saying, "Fear not, Paul, 
thou must be brought before Cesar — and lo, God hath 
given thee all them that sail with thee." 

"Wherefore, sirs, be of good cheer, for I believe 
God, that it shall be even as it w^as told me.'' 

'• Now, any person may see, that in the foregoing it 

was positively declared by God himself, to Paul, that 

he should be brought before Cesar, and that the lives 

of all who were with him should be preserved, and 

M2 



150 Lire 0^ jtAV ^otxien. 

that it was moralli/ impossible for this not to take place 
if God be true to his word, for there cannot be a more 
positive assurance of any future thing coming to pass 
in all the word of God, than that all their lives should 
be saved. But let us hear what Paul says to them, as 
some of them were about to flee out of the ship, after 
they had let down the boat into the sea." 

Verse 31. **Paul said unto the Centurion and. to the 
soldiers: Except these abide in the ship^ ye cannot he 
$aved?'^ 

"Here we have precisely the same kind of expression 
with this about Paul's keeping his body under lest he 
should be a cast-away. Does this prove that the word 
of God might fail, and Paul and all who were with him 
lost after the angel of the Lord had declared to the 
contrary] Or was this rather a means which God took 
into the account, in promising the end^ and was there- 
fore made conducive to the final accomplishment of the 
end? I should suppose men who feared giving God the 
lie, would answer that the latter is the truth, and so 
also with reference to Paul's keeping his body under, 
lest he should become a cast-away." 

Thus I found that there was not a text within the 
covers of the bible, that could be produced to prove 
the precious Arminian doctrine which I had advoeated 
so strenuously.* And is this possible ? Yes, it is, 
let who will deny it. 

But now for the other system. Could I find any 
proof in the sacred word of God, that, that was true 1 
Yes; for no sooner did I glance at the pages of Holy 
writ, in my right mind ; 1 mean without prejudice, 
or rather without determining not to see any such 
proof, if there was any ; than I found the bible was 
full of it! And what had I been about for ten or 
twelve years ? Why, giving Christ the lie, direct ! ! ! 

* I can as positively prove from scripture, that it is our duty to 
worship the Devil, as Arminians can prove the doctrine of falling 
from grace. Take I. Kings, xviii. 21. " And Elijah came unto all 
the people and said, how^^long halt ye between two opinions ? If 
the Lord be God, follow him } but if Baal, then follow him." 



LIFE OP RAY POTTER. 151 

I saw now that if there were not another passage in al! 
the bible — yet the one recorded in thex. chap, of John, 
27th and 28th verses, was enough, (if it is admit- 
ted to be the words of Christ,) sufficiently to prove the 
doctrine of the infallible final perseverance of every 
believer. " My sheep hear my voice, and I know them, 
<ind they folloiv me. And I give unto them eternal life^ 
and they shall never perish ; neither shall any pluck them 
out of my hand,''^ 

I saw clearly that if this language of our Saviour 
did not prove that those ^ho are noiv the sheep of 
Christ, should infallibly be saved, or should not be 
lost in hell, then there were no declarations ; no not 
a solitary passage iui all the bible v^hich proved that 
they might not be lost, or fall away and perish after 
they get to heaven. And reader 1 call upon you to 
show me any stronger proof of the latter than these 
texts are, of the former. I assert that i£ cannot be 
done, and this too, without fear of contradiction. — 
This I mentioned about this time to a Free Will 
Baptist preacher, and he frankly owned that he did 
not consider there was any proof that the saints might 
not fall away, after they had arrived to heaven !!!!!!! 
This was carrying the system rather beyond the lim- 
its which I had been in a habit of prescribing. You 
may start, reader, at this man's expression, as blas- 
phemous, but if you advocate that the sheep of Christ 
will perish everlastingly after Christ has given them 
eternal life, and declared that they never should per- 
ish, what hinders you from being guilty of the same 
charge. He but contradicted the word of God, and 
you do no less ; O^and you cannot deny it. The 
cavils of Arminians to " get over" these plain passa- 
ges, appeared* now to me profoundly foolish. I will 

* It is worthy of remark, that the Arminians urge the expression 
of Christ, in respect to the blasphemy of the Holy Ghost^ as in- 
contestable proof, that those who are guilty of it, must inevitably 
be damned, in opposition to the sentiments of Universalists. Why 
do they do this ? Why do they produce this passage ? " But who- 
soever speaketh against the Holy Ghost,, it shall not be forgiven 



152 LIFB OF RAY POTTEfi. 

here again transcribe a few remarks on these passages, 
from my ^vork on the Perseverance of the Saints, 
which will shew how the cavils and objections of 
Arminians then appeared to me, and were answered in 
my mind. 

'' Now it appears to me that tlie above passages prove 
the infalUble salvation of everv saint, or sheep of 
Christ, as clearly and positively as anything can be 
proved, and if there were not another passage in the 
bible expressly declaring the thing, ought we not to 
receive Christ's own words as decisive ? or sliall we 
rather look him in the face and give him the lie, by 
asserting tliat we do not believe what he has spoken? 
Now observe, every person wlio is born again becomes 
a sheep of Christ ; none I think will deny this. Well, 
Christ says that he gives — understand, he says in the 
present tense, I give to them eternal life. He does not 
say that he will at some future day give them eternal 
life — but I give them — that is, now. I ask the reader 
if he can find an end to eternal life ? If so, why may 
we not expect to perish after we get to heaven ? 
There is nothing more said of the saints at the resur- 
rection, to secure them from perishing, than is here 
said. Is there anything more? — or can there be any- 
thing more said? Christ says here, I give them eternal 
life; and again, they shall never perish, — Now I call 
on our opponents to shew me any stronger language to 
prove the impossibility of the saints' falling from glory, 
than these passages which 1 have quoted to prove the 
impossibility of the saints' falling from glory, than 
these passages which I have quoted to piove the im- 

him, neither in this world, neither in the world to come." as irre- 
fragable evidence that Universalism is not true r Because you say 
Christ positively affirms, that those who do blaspheme the Holy 
Ijhost, can never be forgiven ; of course, can never be saved. — 
But does he affirm this more fully and plainly, than he doe? that his 
slieep shall never perish? I leave the reader to compare the 
passages, and judge which appears most full and explicit; and 
then judge why the Arminians should contend that Christ means 
as he says, ia one passage. 



LIFE OF RAY POTTEIl. 153 

possibility of their finally falling away before they get 
there? And I would ask the candid reader what lan- 
guage could our Saviour have used, which would have 
more clearly and conclusively confuted their notions 
of the saints' perishing everlastingly. — Our opponents 
say that the saints may and undoubtedly many of them 
do perish. What! is this possible, that a man with 
his bible in his hand and his eye fixed on the word of 
the Lord Jesus Christ, where he says they shall never 
perish? The turns and twists (if I may use the vulgar 
expression) which our opponents have made in order 
to get clear of these plain words of Christ, is really an 
imposition on common sense, and more especially on 
scripture sense. This eternal life, they say, is the 
love of God, in the heart — so they may lose the love of 
God, out of their hearts, and so lose eternal life 1 Well, 
if this be correct, the saints may die after they get to 
heaven. It's a poor rule that will not work both ways 
— for there is nothing more prorT!i.=^d to th«^8»inu 
than eternal life, which is supposed to include all 
the blessedness of heaven. Now according to this 
curious turn, eternal life has no connexion with the 
saint'' s existence and enjoyment of God in his soul — the 
love of God in itself considered, is all the eternal lif;* 
which there is, and as for the creature'' s enjoyment of 
this love — Ms happiness — Ms joy — Ms peace — Ms trans- 
porting views of God — these are all entirely disconnect- 
ed with eternal life ! Nov/ we as readily admit as they 
do, tiiat the s?iint would not enjoy himself without the 
love of God. But, observe, this promise is decisive, 
and never can be overthrown, that they shall enjoy 
this, and that, too, to all eternity. I ask the unpreju- 
diced reader what idea strikes his mind when he thinks 
of eternal life? Does he not consider tliat happiness or 
the creature's enjoyment, and that too without end, is 
inseparably connected with it.^ And what would he 
think for any one to tell him, that, although the great 
God might give him eternal life beyond the grave, yet 
he might lose it! And that, too, after it was given to 
him — for if it may be lost by one unto whom it is giren, 



154 Ll^E OF RAY POTTER. 

why not by another? But Christ says, I give unto them 
eternal life. Shew unio me, therefore, a new-born 
i&oul, and I will shew you one unto whom Christ has 
given eternal life. And that heavenly enjoyment has 
already begun in their souls, and although they will 
not enjoy the full fruition of happiness in this world 
which they will in heaven, yet the gift is made — the 
inheritance is sure — the will is sealed, and that too by 
the Blood of the Testator, and an earnest of the 
inheritance is already ofiven. 

Our opponents say — but they are not sheep any 
longer than they continue to follow ; so if they do not 
continue to follow, they may perish, consistently with 
this promise. Well they were sheep, I suppose they 
will acknowledge ; (because if they were not, it will 
do to rank them with those spoken of by Peter, which 
our opponents think fell away, but which Peter, in 
their best estate, compares to swine and dogs,) But 
i\\^fwere true sheep, and at that time Christ gave 
them eternal life ; but after following the Lord six 
months or a year, they stopped or fell away, and so 
here is an end of eternal life ! Worse and worse. Now 
tlie true state of the case is, that this promise that they 
shall never perish, and this gift of eternal life secures 
their continuance in following Christ, and this is the 
reason why they do endure to the end. 

Dr. Clarke says, *' will any man attempt to say that 
he who does not endure to the end, and is unfaithful, 
shall enter into life?" Answer, no. We say no such 
thing ; other people misrepresent us, and say this of 
our sentiments — but they must answer to God for it. 
W e say the saints will persevere in holiness and endure 
to the end, and the good reason we have to think so is 
because God has given them eternal life, and has pro- 
mised they shall never perish. But to turn away final- 
ly, would be to perish ; so, therefore, the very promise 
that they shall not perish, includes that they shall not 
c^ase finally to follow Christ ; and moreover, here 
comes in another plain promise, expressly declaring 
the very thing. 



LIFE OF RAY POTTKR. 155 

Jeremiah xxxii. 40. — ^^ And I will maJce an everlast* 
ing covenant with thcm^ that I will not turn away from 
them to do them good ; hut I will put my fear in their 
hearts^ that they shall not depart from me." 

Finally, I was more and more astonished at my 
former stupidity ; or rather, the blinding prejudice 
which 1 was so long a slave to, when I came to read 
with my eyes open, such passages as the following, and 
many more, which I forbear to transcribe : 

John V. 24. — " Verily, verily, I say unto yon, he 
that heareth my word and believeth on him that sent 
me, hath everlasting life, and shall not come unto con- 
demnation, but is passed from death unto life." — 
(Observe, the moment a soul believeth in Christ, he 

HATH everlasting LIFE.) 

Romans, x. 8, 9. ''That is the word of faith which 
we preach. That if thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in thy heart, that God 
raised him from the dead, thou shalt be saved.^'^ 

John, vi. 4r. " Verily, verily, I say unto you, he 
that believeth on me, hath everlasting life^ Again, 
verse 54. '' Whoso eateth my flesh and drinketh my 
blood, ^afA eternal life, and I will raise him up at the 
last day." Verse 58. "He that eateth this bread 
shall live forever." 

Job, xvii. 9. *' The righteous shall hold on his 
way, and he that hath clean hands shall grow strong- 
er and stronger. 

Psalms, xxxvii. 23, 24. «' The steps of a good man 
are ordered by the Lord ; though he fall he shall not 
be utterly cast down, for the Lord upholdeth him with 
his hands." 

Col. iii. 3, 4. "- For ye are dead, and your life is 
hid with Christ in God.^"^ 

" When Christ who is our life shall appear, ye 
shall also appear with him in glory." 

Phil. i. 0. " BeiLig confident of the very thing, 
that he which hath begun a good work in you, will 
perform it until the day of Jesus Christ." (N. B. 
Paul believed in final perseverance — the Arminians 



156 LIFE OP RAY POTTER. 

to ** get over" this, say, God has hegun a good work 
in all men !!!!!! If so, all are Christians — but this 
is a most anti-scriptural assertion. Man before re- 
generation has nothing good in him — grace knocks at 
the door — but this is not being in the house.) 

Romans, viii. 31 — 39. " For I am persuaded that 
neither death nor life, nor angels, nor principalities, 
nor povfors, nor things present, nor things to come, 
nor lieight, nor depth, nor any other creature shall be 
able to separate us from the love of God, which is in 
Christ Jesus our Lord." 

I. Cor. i. 8. " Who shall also confirm you unto the 
end^ that ye may be blameless in the day of our Lord 
Jesus Christ," 

I. Peter, i. 5. *' Who are kept by the power of 
God througli faith unto salvation, ready to be revealed 
in the last time." 

Time would fail me to transcribe all the passages 
of the same import of the abov e, which are to be found 
from one end of the bible to the other. And surely if 
the bible, by plain, direct and positive assertions, 
proves any thing, it proves the doctrine of falling 
from grace to be false, having no foundation in the 
scriptures — a man made thing, at open war with rea- 
son, incongruous with common sense, and inconsis- 
tent in the nature of things — for if the scriptures had 
not afforded a word of decisive proof on this subject 
either way, I was brought to see that if the Arminian 
notion of falling away was true, there was not the 
least probability of any soul's reaching heaven, ex- 
cept he happened to die the moment he was conver- 
ted, or at some other moment when he had a gracious 
exercise. Thus I have shewn how I came to renounce 
the falling plan, and embrace the opposite system. — 
Not by arguments from any writer who had contro- 
verted the subject — but by trying 7ni/ faithfulness or 
viewing it in that glass which God has set before us 
for that express purpose — by being convinced that I 
must inevitably perish if my former notions were 
true — and in this extremity, reading the scriptures 



LIFE or RAY POTTER. 157 

without prejudice, disregardless of the cry of Armin- 
ians, that the doctrine of the saints' perseverance was 
a ** branch of Calvinism." 
^ In iliQjii'st place I believed in falling from grace, 
be:a i^Q men told me it ivas irutJiy and alsj by the 
truth's being misrepresented to me, and misimder- 
stood by me. iVb?^? I renounced it because I had ex- 
amined it myself — tried it myself — and found it for niy^ 
self to be false, in the way which I have stated. And 
now I ask the reader to disprove what I have stated, 
'* if he can,''^ 

Inow began to read numerous writers, whom I had 
heretofore abiiorred, with deligiit and satisfaction. — 
My Arminian friends warned me to beware^ or I 
should get njy mind entangled with the horrible here- 
sy of those divines, being little aware that the work 
was already done, as I had kept my thoughts almost 
entirely to myself on the subject. I soon began, howev- 
er, to mention the subject to my Christian friends, and 
advocate tlic doctrine of perseverance. They warned 
me that it was a branch of Calvinism, which constitu- 
ted their principal argument. They said they did not 
know how it could be separated from election I !! I 
told them tlie question was, whether it was true or not. 
My eyes were more and more opened, to see what a 
state the minds of many were in, in respect to the ev- 
erlasting truths of the gospel. I mourned, and felt 
most deeply humbled, that ever I had been an instru- 
ment of building up error, and misrepresenting truth. 
It looked to me worse than all the sins v/hich I ever 
had committed in my life. I determined in future to 
try to search for truth ; yea, to labour to know it as 
for a hidden treasure. I really thirsted ^oy it, and was 
determined, if possible, to find it, however unpopular 
it might be in the view of professional Christians, or 
an ungodly world. As I had found one of the main 
pillars in my dearly beloved Arminian fabric, rotten, 
entirely rotten, so that I was obliged to condemn it 
and cast it away, I was now determined to examine 
the rest of the timber, and see for myself^ (for I had 
N 



158 LIFE or RAT POTTEK* 

trusted others to inspect for me, to my sorrow,) what 
it >y:as made of, who made it, &c. This I accordingly 
attended to, as 1 shall presently show, (after having 
given a brief account of my outward trials, from the 
time I dropped this part of the subject, up to the pre- 
sent, ) and round to my astonishment that there was 
not only much rotten, good for nothing stuff, in the 
frame ; but as it respected foundation timber, there 
was none of it at all- — so that I had but one side of a 
houHe, notwithstanding I had always thought I lived 
in a beautiful palace. This I should have found out 
before, if old father Pharisee, (that great man,) had 
not stood in my light, and if selfishness had not held 
down my eve winkers so that I could not looh up and 
see that God was a sovereign, and had a TvIGht to 

REIGN ! 

CHAPTER VIIL 

Temporal off aii^s — Difficulties respecting 3Ieeting House 
— Separcdion from Free Will Baptists j Sfc, (^c. 

I will now continue a brief relation of my external 
circumstances, from Chap. Y, p. 10*2. The reader 
should be reminded, however, that in order to keep 
up a distinct relation of my internal exercises, and 
outw^ard circumstances, I am obliged to insert them in 
an order in the present memoirs, not always precisely 
as they transpired. Thus in respect to most of the 
contents of this Chapter — the circumstances transpir- 
ed before I became fully established in my present 
views of the doctrine of the saints' perseverance, as 
mentioned in the last Cliapter. I did not become set- 
tled in this until some months after I left the Free 
Will Baptists. And at the time I experienced such ex- 
traordinary trials of mind, which in the last Chapter 
I have given a short account of, I was also harras- 
sed with the difficulties which I am now about to allude 



Ll^R OF RAY POTTER. 15^ 

t^f* 'For mj reasons for stating the following things, I 
refer the reader to the latter part of the Chapter. 

I mentioned that on tlie 7th of October, '' A num- 
ber of brethren and sisters, in Pawtucket, most of 
whom had been converted through my instrumentality, 
covenanted together and were organized into a church, 
and I was unanimously cliosen their pastor." 

I have before mentioned that I had become quite 
interested to maintain what I considered the gospel 
plan of church government, which I have lately seen 
expressed in the following words, by another pen :~ 

*' Since every church is farmed by its own volun- 
tary confederation, one church is neither superior, nor 
inferior to another in point of authority ; but every 
ehurch is entirely independent. There is no other 
necessary bond of union between individual churches, 
but brotherly love. This all churches ought to exer- 
cise towards one another. Any number of professing 
Christians may form themselves into a church by con- 
federation, and exercise all ecclesiastical power among 
themselves, withput any special t connexion with, or 
d^$^MihAt^ ottr any other ehureb iu the world. Ail 
ecclesiastical authority comes from Christ, and not 
from any particular church or churches. One church 
has as much power as another. All churches are sis- 
ters and stand upon a level. They may associate, 
or consociate for mutual advantage. But no church 
have a right to give up their power to an association^ 
or consociation, or council, or any other ecclesiastical 
t>ody. Churches have no right to unite for the' jKir- 
pose of concentrating and increasing their ecclesias- 
tical authority- An association, or consociation, o|* 
council have no more power than any single church 
of which those bodies are composed. But it seems to 
be a very general opinion^ that churches can concen- 
trate and increase their power, by union. It is upoa 
this principle of union, that a presbytery is supposed 
to have more power than a single church ; that a sy- 
nod has more power than a single presbytery; that 
the ggij^ral assembly has ix^ore power thnn a single 



160 LIFE OF RAY POTTER. 

synod ; and that the pope at the head of what is called 
the universal church has more power than all other 
ministers and churches in the world. If the premises 
are granted, these consequences must follow. If 
churches may concentrate and increase their power 
by union ; then an association may have more power 
than a single church; /a consociation^ may have more 
power than an association ; a synod may have more 
power than a presbytery ; a general assembly may 
have more power than a synod; and the church uni- 
versal, with his holiness at their head, may have more 
power than all other churches and all other clergy- 
men in the world.* Congregationalists often complain 
of Presbyterians, Episcopalians and Papists, on ac- 
count of their church government ; but they have no 
reason to complain ; for they act upon precisely the 
same principle, when they concentrate and increase 
their ecclesiastical power by union with associations, 
consociations and ecclesiastical councils. When any 
church gives up its independence to any other eccle- 
siastical body, it gives up all its power. But Christ 
has given no power to churches which they may give 
away." 

Having this view of church government,! determined 
to have nothing to do, in constituting a church, if it 
were not founded on the aforementioned principles.—- 
This I clearly stated to Mr. ****, who had appeared 
uncommonly zealous in encouraging me to preach in 
Paw^^ucket, and also that a church should be embo- 
died. There was some talk that it would be expedi- 
ent to have it considered a branch of the Cranston 
church. This I objected to, not because I entertained 
any dislike to that church, but because I disclaimed 
the principle involved. I talked this subject over and 
over again with Mr. *^**. He seemed to be well 
pleased with the idea, and coincided with me in 
every respect, and so did Deacon ****, (this will ap- 
pear in the judgment day.) We accordingly met, 

*The writer of the above is a Congre^ationalist. Baptists hold 
to the same plan of church gcvernment. 



and a church was constituted on the principles desig- ' 
nated above. I will here give a copy of the constitu- 
tion from the church record. 

*' Book of Records of the Church of Christy in Pcno- 
tucket, Massachusetts y commonly called Free Will Bap-- 
list; Constituted October 1th 1820— w?irfer the watch 
and care of Elder Ray Potter,^'' 

*' On the evening of the 7th of October, IS20, a 
number of brethren and sisters, lately baptized by 
Elder Ray Potter, (whose names will be hereafter 
specified, together with Deacon Gardner Buffington, 
and his wife, Mary Buffington, and her daughter, 
Harriet Buffington — all of whom had formerly been 
members of the church of Christ, in Swanzey, Mass. 
Also, brother Daniel Greene, formerly a member of 
the Calvinistic Baptist Church in Pawtucket, and El- 
der Ray Potter, assembled at the house of Daacou 
Gardner Buffington, in the village of Pawtucket; 'j©ti 
Seckonk side, Mass. for the purpose of joining'"' or 
embodying themselves together, as a church of Christ. 

"After prayer to Almighty God, to be owned, and 
blessed, and directed by his holy spirit, in the present 
very solemn and important undertakings, we proceed- 
ed to consider the subject for which we met. After 
conversing upon the subject of church government, 
and what was lo be understood by a visible church 
of Christ, the following persons joined hands, there- 
by manifesting that they united themselves together 
as a church of God ; taking the scriptures of truth as 
their only book of discipline and rule of faith and 
practice. [Here follow the names which it is unneo- 
cessary to transcribe.] 

** After the persons above referred to, had uni- 
ted as a church, they unanimously admitted Elder 
Ray Potter, as one of their members, and likewise as 
an under shepherd, to take the watch and care of th« 
church. It was also agreed, that Deacon ******* 
******** should officiate in said office in the church. 
The church also chose Elder Ray Potter for their 
elerk. 

N2 



162 LIFE OF RAY POTtEll. 

^'Although the chnrcJi has chosen for its pastor Elder 
Ray Potter^ who is likewise considered as a preacher in 
the Free Will Baptist ccfj^nexioji^ yet it is understood 
that the church is constituted upon the principle of hav- 
ing the privilege and authority to order its own concerns, 
without being restricted or biassed by any other church 
or churches lohatever, 

" The above record was written, and laid before 
the churcli, in meeting, and duly approved by them. 
Witness, RAY POTTER, Clerks , 

Things seemed to move on prosperously, after the 
clmrch was constituted; I laboured most diligently, 
and arduously, as I have already stated, in preaching 
and teaching school through the winter, and the revi- 
val of religion continued. Crowds attended my 
preaching, and the large school house where we held 
our meetings, was filled to overflowing. There soon 
began to be much talk about building a meeting house, 
and the plan was zealously advocated by Mr. ****, 
who frequently addressed the crowded auditories on 
the subject, referring to TTze/ that I was actually ruin- 
ing ray constitution faster than I otherwise should do, 
if I could have a more commodious place to preach in. 
The sympathy of many was strong for me, and I have 
no doubt but what hundreds of dollars were given to- 
wards erecting a meeting-house, in consequence of the 
personal attachment of the donors to me. Many have 
since told me this, who contributed largely. The 
house was in the course of the ensuing summer and 
fall completed — indeed I think it was finished just 
about the time that I sunk under the weight of my 
bodily infirmities, as mentioned in the foregoing Chap- 
ter. In the mean time, Mr. **^ had been ordained as 
a preacher of the gospel, having for some time before 
I was acquainted with him, been in tl^e habit of im-' 
proving in public. It had been surmised that his sole 
object in encouraging me to preach* in the place, and 
to be instrumental in the constitution of a church and 
' the erection of a meeting-house was that he should 
take the stand as the minister, after these objects were 



LIFE OP RAY POTTER. 103 

effected. As to this, I will not decide — this might be 
the case from a good motive. Be this as it may, I was 
no sooner debilitated to that state of weakness of bodj, 
that I could not preach all of the time, than the church 
seemed to be in dreadful commotion. Members be- 
gan to assert that Mr. *^* had made propositions to 
them, or rather given strong indications of a wish 
to become their preacher — had observed to them 
that I was considerably expensive to them, whereas 
he was able to preach tp them without compensa- 
tion. This was to many extremely trying and dis- 
agreeable, and as I do not wish to reiterate a state- 
ment of these disagreeable circumstances, I will just 
remark, in short, that the difficulty terminated in 
the exclusion of Mr. *^^ from the church and a few 
other members who attached themselves to him. — 
No sooner was this step taken, than he {Mr, ***) 
applied to the Quarterly Meeting for redress, with 
a recommendation signed by t\yo male members 
and some twelve or fourteen females (four or five 
of whom soon retracted, and made their acknowl- 
edgment to the church,) and began to talk of the pow- 
er of the Quarterly Meeting to exercise authority over 
the church. 

The few members alluded to above, as attaching 
themselves to Mr. **^, were not excluded 7intil they 
had recommended him to the Quarterly Meeting. — 
Oile of the male members was the Deacon of the 
church, and kept the key of the meeting house, and 
now refused to give the church admittance. It was 
strongly suspected by the Free Will Baptists, at this 
time, that I should leave them and join the Metho- 
dists — whereas Mr. ***^ professed great attachment to 
the Free Will Baptists, and I have every reason to be- 
lieve that the Quarterly Meeting acted different- 
ly from what they would have done, if it had not 
been for these apprehensions. If I did go, they 
determined to take what of the church they could 
get, and the meeting-house — and a meeting-house 
which was the property of a church, too, which was 



164 LIFfi OF RAY POTTED. 

never in their connexion — no more than the church in 
Providence, over which the Rev. Z. Tobey has the 
pastoral care, is in their connexion. This is exactly 
a similar case. No one will deny that Elder Tobey 
belongs to the Free Will Baptist connexion and the 
Rhode-Island Quarterly Meeting, and no one will 
dispute that the church of which he is a member and 
pastor, does not belong to the connexion — indeed he 
himself has lately publicly stated this. 

in the account of the R. Island Quarterly Meeting 
held at Smithfield May 10th, 1828, given in the Free 
Will Baptist Magazine, vol. 2, No. 1, are these words, 
page 20 : * ' Br. Tohey observed that the church in Pro- 
'* vidence of ichich he is PASTOR^ althovgh not he- 
" longing to the Quarterly Meeting, were of the same 
** sentiments with the churches composing this body, 
** and that he had the pleasure of seeing several of his 
*' brethren present on the occasion." 

In precisely this situation was the church in Paw- 
tucket, when the meeting-house lot was deeded to 
tiiem, when the meeling-house was built, and when 
they excluded the members mentioned above. But 
the Quarterly Meeting approbated Mr. *** still as a 
preacher, and furthermore appointed a committee of 
four or five, two of whom were preachers, to come 
down into Pawtucket and enquire into the affairs of 
the Pawtucket church. Now they had no more busi- 
ness to interfere with the concerns of this church, than 
they had with the Calvinistic Baptist church in this 
place, or any other church whatever. This church 
had never joined their connexion, nor made any appli- 
cation to that effect. They were in every respect as 
free from all such connexion, as the church in Provi- 
dence now is which is under the care of Mr. Tobey — 
and I challenge any or all of the Free Will Baptists 
in America to shew one single item of proof to the 
contrary. 

But to proceed with the doings of this committee. 
And I will here make an extract from a statement of 
these dark doings, which I published soon after thev 
transpired. 



LIFE OF RAY POTTER. 165 

** But \That does this committee do? — I never knew 
what they did, although the proceed in<;!:s were tran- 
sacted months a^o, until a few dajs past ; when I 
heard their resolutions read, for the accomplishment 
of the end for which it clearly looks to me thej were 
designed, viz. the obtaining of the meeting-house in 
this place, which is the clearly deeded property of this 
church. I am not able to give their resolutions verba- 
tim, as I never heard them read but once. But the 
substance of them were, that they disapproved of tlxe 
proceedings of the church, with respect to their deal- 
ing with Mr. Greene, and those who recommended 
him ; that they recognized ** them as the church in 
Pawtucket, in connexion with the quarterly meeting, 
and deacon Buffington as a deacon in said church;" 
and in some kind of language or other, which I cannot 
give word for word, declared that those, that is the 
true orio:inal church, who iiad thus dealt with those 
members — had gone off^ seceded^ or withdrawn from 
them''!! ! 

No sooner did the church complain of being unlaw- 
fully and sacrilegiously deprived of the use of their 
meeting-house, than it was asserted by Mr. * * *, and 
others of the Free Will Baptists, that the church had 
thrown themselves out of it by declaring themselves 
** Independent.'' ' Never was there a more direct per* 
version of truth — this I say in view of an awful eternity, 
and as I expect to meet it at the bar of God. Nor does 
this depend on my testimony neither ; the records of 
the church* and the testimony of many respectable 
witnesses back me in this assertion. The church, in- 
deed, when they perceived the unwarrantable inter- 
ference of the Free Will Baptist preachers and Quar- 
terly Meeting, in their concerns, disclaimed any right 
which they pretended to, in meddling withjtheir affairs, 
and continually asserted that they were and alwaya 
had been an independent church. I now ask if they 
tcere not always an independent church? She\r me th^ 

^ Let the reader lurn to page 16, and vec\^ thorp. 



166 LIFE or HAY poTtMft. 

Quarterly Meeting to which they ever belonged. Shew 
me when they made application to join any Quarterly 
Meeting. Shew me any communication from them to 
this elFect. Now if this has ever been done, cannot 
the Quarterly Meeting give some evidence of it? And 
would they not have done it before this time, if such 
a thing ever had been? I insist on this point, as it is 
an all important poiiit to be understood, in this disa- 
greeable affair. And inasmuch as I have been accus- 
er! of stiffness, uncharitableness, &c. towards certain 
Free Will Baptists, unbecoming a Christian, 1 now 
wish for the candid among them to remember and 
understand what the occasion is that I cannot fellow* 
ship certain individuals, viz. Because of this misrcprc" 
mentation, that the church had declared themselves 
'* Independent," and thereby altered or gone off from 
their original constitution. I wish for truth to pre- 
vail, and that those of them who may read this narra* 
tive, may know that they have a meeting-house in their 
connexion, which was obtained by misrepresentation. 
But to proceed. — There was much said about de- 
leaving tHe^ Contest repecting the meeting-hous^ Ifl H 
court of law, as we were continually locked out of it 
by the Deacon, who had been excluded from the 
church, but who was in possession of the key. This 
noise and strife was heart-rending to me, for it was at 
the time which I have alluded to in the foregoing 
Chapter, when I was in such great trials of mind, and 
«s for any thought of carrying the difficulty into a 
court of law, I could not endure the idea, and advised 
the church rather to lose their house, than to pursue 
Bach a course. Mr. ^ * * was a man of large property, 
and talked much of the law, and of his determination 
not to give up the house unless thus compelled ; but 
finally agreed to leave it to men. A number of re- 
spectable men were mentioned by the church, such as 
the deacons of the Baptist churches in Providence ; 
but were by him rejected — until finally five men were 
fi^reed upon, two of whom were Episcopalians, and of 
lUe others, (two if not all) were Unirersalists. 



LIFE or HAY POTTKR. 167 

We met at the meeting-house on the 2d of Januarj, 
1823, Both parties made their statements. We in 
the first place produced the church records, and read 
the constitution of the church. Secondly, we produc- 
ed the copy of the deed of the lot, which was dated 
Sept. 18, 1821, but about eleven months after the 
church was constituted, which reads as follows : 

" Know all men by these presents^ that WE, Timo- 
thy Greene, and Samuel Slater, both of North-Provi- 
dence, in the State of Rhode-Island, and William 
Wilkinson, of Providence, in the same State, Esquires, 
in consideration of our regard and esteem for the Free 
Will Baptist Church, in Seekonk, Massachusetts, and 
the sum of one dollar, paid by said Free Will Baptist 
Church, the receipt whereof we do hereby acknowl* 
edge, do hereby give, grant, sell, and convey, unto tho 
deacons of said Free Will Baptist Church, in Seekonk, 
and their successors in said Church forever, , to and for 
the sale, use, benefit and improvement of said Church, 
in such way and manner, as to said Church may seem 
meet and proper." 

''According to a law of said Commonwealth, passed 
February 20, 1786, entitled *' an act for the better se- 
curing, and rendering more effectual, grants and do- 
nations, to pious and charitable uses." A certain 
tract of land on which said church are now erecting a 
meeting-house, situated in Seekonk, aforesaid, in the 
village of Pawtucket, bounded as follows ;" [Here 
follows the boundary, &<c. as usual, which it is unnec- 
essary to transcribe.] 

We in the next place shewed that we were the very 
same church to whom the deed was given ; nor was 
there a particle of evidence on the other side that we 
were not the same church, or that we had ever altered 
our constitution, or seceded from our original ground 
on which the church was formed, and of course we 
claimed the house as our property. 

The other party, through their attorney (for Mr. 
*** had long been consulting one, whereas wo never 
mentioned the subject to an attorney until the day be- 



J 66 LIFE OP KAY POTTtn* 

fore the trial) began by undertaking: to find cut tl'ho 
vas the deacon or deacons of tlie Free Will Baptist 
church in Seekonk. This he argued would decide the 
business, for the deed run to the deacon or deacons, 
(that is, in trust for the church) and in order to make 
it out that deacon B. was still the deacon, and that the 
deed did not run to the deacons which the church had 
isince appointed as his successors ; he argued that this 
single church could not displace a deacon! 1 1 Here- 
presented that the notion of a single church being in- 
dependent to maJce and wunale deacons (as he termed 
it) would upset all order in ecclesiastical affairs, pro- 
duce confusion, &:c. in respect to cimrch government. 
This string he sounded upon with the utmost energy — 
and I have reason to believe tliat it w^as here that the 
referees were deceived, if I admit they were honest 
men (which I do not dispute) and was the occasion of 
their giving in the verdict which they did. For when 
it is considered that two of them w ere Episcopalians, 
whose religious creed strictly condemns the indepen- 
dent plan of church government for which I contend- 
ed, and on w hich principles the church was first found- 
ed, and the other three did not profess religion, or 
rather were members of no church, and from their sit- 
uation and callings must be considered to have knowfi 
but little about church building in any denomination ; 
I say when these things are considered, and at the 
same time that the attorney in his plea ridiculed my 
notions, as he termed them, of independancy — that 
there could not consistently be any such thing ; it will 
look probable that they were as I have before stated, 
deceived or led astray by mistaken views of the sub- 
ject. The attorney often hinted at something w^hich 
he was presently coming to, which was oi import ance^ 
which finally turned out to be the doings of the com- 
mittee appointed by the Quarterly Meeting, to enquire 
into the state of the Faw^ucket church, which I have 
already alluded to, page 165, which he termed the do- 
ings of the Quarterly Meeting, in setting np those 
whom we had set dozen. &c. and it will be evident to 



LIFE OF HAY POTTER. 169 

any one who reads the report of the referees, that 
the doings of the committee in recognizing those 
members which the church had excluded, as the 
original church, and representing that we had seceded 
from them, bore with weight on the minds of the 
referees, and perhaps was the taming point with them 
in giving the house as thej did. I will now give the 
report. 

" We, the subscribers, appointed as referees, in a 
case of the Free Will Baptist Society, in the village 
of Pawtiicket, on the Seekonk side, in the Common- 
wealth of Massachusetts, met agreeable to appoint- 
ment, at the Free Will Baptist meeting house, in said 
Seekonk, on the 2J day of January, ]S23 ; and, after 
hearing the several pleas and allegations in said case, 
agreed to adjourn, to meet at the house of John Bald- 
win, on the evening of the third of said January, 1823, 
and having met agreeable to said appointment, and af- 
ter mature consideration in said case, do make our re- 
1)0 rt in manner follov/ing, viz : 

•' That we consider that the Free Will Baptist 
meeting house and lot is the property of the Free Will 
Baptist church m Pa wtucket, on the Seekonk side, 
that is, in connexion with the Quarterly Meeting of 
that denomination ; and that Gardner Buffington is 
recognized as deacon of said church, and that no per- 
son can legally officiate as deacon in said church, unless 
such person is ordained or recognized as such, hy said 
Quarterly Meeting, of the denomination of Free Will 
Baptists, 

" We also find a balance due from the Free Will 
Baptist church in said Fawtireket, on the Seekonk side, 
to the Rev. Daniel Greene, of three hundred and 
twelve dollars and fifteen cents. 

"That Deacon Buffington pay the $10 to referees, 

*' Given under our hands and seals this 3d day of 
January, 1S23.'' ^ 

Now I ask the reader's attention a moment to the 
report, and a few remarks which I shall make on this 
^ame. 

O 



170 LIFE OF RAY POTTER, 

•r 

And first, il says, '*We consider the Free V/ill Bap- 
tist ineetiDg-liOiiSe nnd lot is tLe property of the Free 
Will Baptist church in Pawtucket, on Seekonk side, that 
" is, in cofineiioiv with the Quarterly Meeting of that 
^^denomination.'' Now observe — I afBrm and most 
sole^iiily declare, that the lot was deeded in Septem- 
ber. iS*2i, to the clmrch of Vvhich I was pastor, that 
was not in connexion with the Quarterly Electing at 
that time, nor never ciftencards, and that said church 
never transferred said lot or meeting-house to any 
other church — and that there was no church in Paw- 
tucket, in connexion with the Quarterly ^Meeting, hntil 
after the meeting-house was completed, nor until the 
church, which vrere the lawful owners of the same, 
excluded some members, (which by the way did not 
amount to b'Jt about one fifth of the whole church,) 
7ohich members were recognized by the Free YiiW Bap- 
tist Quarterly Meeting, as being a church in their 
connexion, long after the meting-house in question 
was completed. This I solemnly declare to be truth, 
and I challeDo;e an item of proof to the contrary, and 
stake my moral and religious cliaracter for truth and 
veracity on the assertioyj. And now I ask this plain 
question — How came it about that this lot and house 
did not belong in January, 1823, to the same identical 
church which they did in September, iS21 ? Did they 
ever sell them .- It is not pretended. Did they ever 
give them away ? It is not pretended. How then 2*5 
it that they did not not belong to them ? IVow this 
question I leave with said Quarterly Meeting, and all 
candid men. women and children, for I am persua- 
ded that a boy ten years old, who admits of such a 
thing as the independent plan of church government, 
must answer that the same church which owned the 
house and lot in 18*21. were the owners of it when 
the case came before the referees. Let some certain 
men read this and remember there is a judgment day ! ! 
And let the Rhode-Island Quarterly Meeting remem- 
ber that there is a Babylonish garment and wedge of 
gold in the camp I! And let them understand that 



LUFE OF RAY POTTER. I7l 

Ihis IS the reason why I dare not fellowship some 
inciiviuuals amon;^ them. 

But fiiither — the report says, *' A7id that Gardner' 
Buffiagtoti is recognized as deacon of said church, and 
that no person can legally officiate as deacon in said 
churchy unless suth person is ordained or recognized as 
such^ by said Quarterly Meeting oj the denomination of 
Free WiU Baptistry 

Now I again solemnly declare, and am willing to 
stake my life upon the a^;sertiori, that when the lot 
was deedeil to tlie church, the deacon never had been 
recognized nor ordained hy the Quarterly Meeting, — 
JN'or was he ever recognized or ordained by a Free 
Will Baptist Quarterly Meeting, hs deacon in that 
church, to which the lot w^as deeded, and nnto Avhoni 
the house belonged — nor of any Free Will Baptist 
church in Fawtucket, until months after the meeting 
house was finished, and it is evident that the way the 
referees knew he was recognized hy the Quarterly Meet- 
ing was by the statement of the doings of the com* 
mittee to this effect, which took place in the summer 
of 1822, almost a year after the deed w^as given ! ! — 
The doings of which committee, the attorney before 
alluded to, considered as of great importance ! ! Be- 
fore I conclude these remarks, i will present an extract 
from the strictures vt^hich I made on the subject, about 
the time of t)ie transaction. 

*' Now I ask the candid to observe what follows: 
The deed of this meeting-house Was signed, sealed and 
delivered, in September, iS21 ; deacon B. had at that 
time, as I have before stated, no appointment as dea- 
con in this church, but that wdiich he received from the 
church; he never was in a Quarterly Meeting until 
months after this circumstance ; I think in January, 
wheii the Quarterly Meeting was at the Belknap meet- 
ing-!iouse in Johnson. He never had been appointed, 
ordained, or recognized as deacon of said chuich, by 
any Quarterly Meeting. 1 ask any man to shew me 
that he was. I hear no one ^ay that he was. Now tell 
me if deacon B. when this deed >yas given, w^as legally 



172 LIFE OF R^y POTTER. 

officiating as deacon in said clnircli? if so, kIw placed 
him in that ofliciai capacity ! If he was 7iot legally of- 
ficiating at that time, as deacon in said church, how 
came Mr. *^* to have a deed written to a man that 
could not lawfully hold the property of the church? 
And how came 'Squire Cushman, who is an attorney 
and counsellor at law, and who wrote said deed^ to say 
that the donors or sellers of said lot, conveyed it to 
the deacons of said church, when in reality there was 
no deacon there ? ! ! ! But if it were the case, that there 
was at that time a deacon legally officiating in said 
church, unto whom a deed could be given, which cer- 
tainly Mr. C and Mr. *^^ must acknowledge they con- 
ceived to be the case, or else they v/rote a di^ed to some- 
body, that they knew did not exist in that official ca- 
paciyty ; then it follovrs, upon every principle of reason, 
that the very same authority vihiQ\\ placed him tlieie 
in that official capacity, could likewise displace him 
and appoint a successor ; and that Avas the church and 
the church alone, and we challenge a contrary to he 
shown, 

"Even admitting that this church was in the con- 
nexion of a Quarterly Meeting, yet they had no more 
authority to replace said deacon, in said ofticial capac- 
ity, contrary to the voice of the majority of this 
church, than the United States have a constitutional 
right or authority, to appoint a Governor over this 
State, without the consent of its inhabitants. This is 
plain truth." 

I still beg the attention of the reader. ^Yhy was it 
that these referees made this statement in their report, 
viz. " and that Gardner Buffing ton is recognized as 
deacon of said church, and that no person can legam>y 
OFFICIATE AS DEACON in sctid cliurch^ vnless such person 
is ordained or recognized as such, hy said Quarterly 
Meeting of tilt denomination of Free Will Baptist sJ^'' 
Would this subject have constituted one of the mcst 
frominent features of the report of these referees, 
unless it had been agitated by the parties; oV without 
ther^ had been a dispute respecting it, by the parties, 



LIFE OP RAY P6tTSR. 173 

before the referees? I do not beliove there is an under- 
standing, disinterested, and candid n^an in creation, 
but what would draw this inference. And this loas the 
case. As I have before stated, this was one of the 
jjrincijyal rallying points of the attorney, who plead 
against us. lie bent all his force to shew the utter in- 
consistency of our notions of independenci/, and of the 
authority of a single church to make, (as he termed it) 
and unmake deacons; and that by taking this ground, 
we had thrown ourselves out of all right to the house ; 
and because we declared that we always had been an 
independent church, Mr. * * * staled, as I have before 
observed, that we had altered, &c. 

Now I contended before the referees, that the church 
which owned the meeting-house, never had been in 
connexion with the Quarterly Meeting or Free Will 
Baptist connexion, but was an independent cJmrch, and 
had the power to appoint and displace a deacon ; and 
furthermore, that even if we admitted that the church 
ioas in the connexion, yet that would not alter the case 
as it respected their power to transact their own busi- 
ness without the interference of any other church, or 
any higher power, like Quarterly Meetings, &c. &c. 
In proof of this, I quoted some remarks from Elder 
Buzzell's Magazine, who was a leading man in the 
denomination. 

Vol. ii. No. I, p. 5. — "They have unanimously 
agreed to take the Holy Scriptures to be their only 
rule of faith and practice, and book of discipline. 

" They, therefore, confess no creed, nor acknowl- 
edge any article of faith, or book of discipline but the 
bible." 

And again, page 17 ; — *' Each church has the exclu- 
sive right oj doing their own business among themselves^ 
and with the assistance of an ordained elder, of ad- 
mitting members, or withdrawing, or of admonishing, 
and even rejecting them, if need require, agreeable to 
Che rules of Christ and the Apostles." 

But since then, more explicit testimony has come 
from the Free Will Baptists themselves^ in proof of the 
02 



174 tiPE OF HAY POTTER. 

truth of my assertionsi which I shall here iiitroduc^.^^ 
Now let it bfi attended to, and then judge ye, all ye 
members of the Free vTill Baptist connexion. Elder 
Tobey, of Providence, at the time of this difficulty, 
highly disapproved of the proceedings of the Quarterly 
Meeting in this affair. Nevertheless, he felt an attach- 
ment to the Free Will Baptists, as a denojiiinotian at 
large, and could not believe that they generally main- 
tained the ideas of church government, which was as- 
sumed by the Free Will Baptists in this quarter, in 
their plea, that a single ehiirch was not independent to 
transact all of its own business. He accordingly wrote 
to some of the leading men in the denomination, on 
the subject, and received letters from Elder John Buz- 
zell, of Parsonfield, (Me.) who is one of the oldest 
preachers in the denomination, and who had written a 
history of the denomination, and Elder Chace, of 
New-Hampshire, who was then editor of the Religious 
Informer j the only Free Will Baptist paper, which was 
then published in the connexion. Elder Tobey pub- 
lished extracts from these letters in the " Rhode-Island 
Baptist, ^^ Vol. I. No. 8, p. 176, where any man who 
wishes, may see for himself. He signs the communi- 
cation '• O. F. B." I will here give an extract which 
comprises the evidence I just now alluded to. 

" In relation to the independency of their churches, 
Elder Buzzell says : — ' Our churches, both collective- 
ly and individually, acknowledge Christ as their only 
head and law-giver ; and consider themselves amena- 
ble only to him, (without the interference of Lord 
Bishops, Popes or Synods, to make and impose laws 
upon them ;) they have, therefore, universally adopt- 
ed his perfect law of liberty, (the Holy Scriptures) as 
their only rule of faith and practice, and book of 
church discipline, to the exclusion of all creeds, arti- 
cles of faith, church platforms, &c. made by men. It 
should be understood, that they have first given them- 
selves to the Lord, and then to one another, by the 
will of God. So, that notwithstanding they consider 
themselres as so many separate and independent 



LIFE Ot RAY POTTER. 175 

cJiurches, with Christ as their head ; yet they consider 
themselves united in one common cause, under the 
same head, even Christ; all enjoying equal rights and 
equal privileges, and all under gospel obligation to 
watch over, aid, assist and build each other up in their 
most holy faith, agreeable to the rules given by him 
and his Apostles ; hence they assume the title of " The 
United Churches of Christ." 

" On the same subject, Eider Chase observes : — * I 
understand that the eliurches are free and independent 
of each other ; have power to admit members or reject 
them, to choose officers or displace them without any 
assistance from any other body of people. We asso- 
<iiate together, and form our Quarterly and Yearly 
Meetings, for the purpose of hearing from each other, 
and taking counsel together.' " 

Now the proverb iri, black may lie, and wliite may 
lie ; but black and white together will not lie. Here is 
the testimony in black and white, of two men, who 
certainly ought to know the order of the denomination, 
and according to their testiinony, if the church in Paw- 
tucket was, when the lot was deeded to them, and the 
meeting-house built in the Free Will Baptist connex- 
ion, (which was not the case) yet, they did not alter or 
secede from their original standing, by declaring that 
they were independent to govern their own concerns ^ to 
appoint and displace deacons; for Elder Buzzell de- 
clares, **that they (that is the churches of Free Will 
Baptists) consider themselves as so n\m^j separate and 
INDEPENDENT churchcs, with Christ at their head ; and 
Elder Chace says, " I understand that the churches are 

FREE AND INDEPENDENT OF EACH OTHER ; liaVC pOWCr tO 

admit members or^ reject them ; to choose officers or 

DISPLACE them, WITHOUT ANY ASSISTANCE FROM ANY 
OTHER BODY OF PEOPLE." 

Now if these men tell the truth, I ask what a cer- 
tain preacher from New-Hampshire, (an old man too) 
meant, when he got up and stated before those refer- 
ees, that a deacon must be authorized, or recognized 
by a Quarterly Meeting, before he could legally offici- 



178 LIFE OF RAY POTTER. 

ate in Free Will Baptist churches, or soiDethiiig to this 
amount ; there was one who made such a statement ns^ 
this. J spare his name; but if called upon, can give 
it with evidence to prove, (if respectable witnesses 
will prove anything,) the fact above nsserted. And 
furthermore I ask — yes, I ask in the name of justice, 
of religion, the cause of God, and every thing else 
which is good — I ask of the Quarterly Meeting of the 
Free Will Baptists at large, if Elder Buzzell and 
Elder Chace speak the truth, what right had the Quar- 
terly Meeting, after the church in Pawtucket had ex- 
cluded a few members, which was but a very small mi- 
nority^ even admitting the church ivas in the connexion^ 
(which was not the case) I say w^hat right have the 
Quarterly Meeting to call these few members, which 
had been excluded from the church, the original church, 
and contend that deacon * *^, who w^as one of these 
excluded members, had not been regularly displaced 
from his office in the church where he stood when the 
iot was deeded ? And once more I ask them, and all 
men, women and children, who can read, and under- 
stand that two and two make four, how they can re- 
concile the statement of Elders Buzzell and Chace, 
with this report of referees, that no person can offi- 
ciate in a Free Will Baptist Church, unless such per- 
son is ordained and recognized as such, by the Quar- 
terly Meeting of said denomination, S^c, 

Now if they maintain that they fairly obtained this 
house, and that the verdict of these referees is in ac- 
cordance with the principles of church government 
among the Free Will Baptists, ought they to approve 
of the testimony of these ministers, who directly con- 
tradicted it. Can they consistently maintain both ! ! ! ! 
O selfishness, what hast thou not done ? I do not con- 
demn the referees. I do not say aught against them 
as men or gentlemen — but I do believe they were not 
very well versed in ecclesiastical affairs, and were 
misled. Indeed the testimony of the man which I 
have already alluded to, from New-Hampshire^ was 
calculated to lead them to the conclusion that no per- 



LI^E OF RAV POTTER. IT"? 

son could legally officiate in a Free Will Baptist 
church, unless put there by the Quarterly Meetino-y 
and of course, that no power short of that, could dis- 
place him — and consequently that the church in Paw- 
tucket could not displace Deacon Buffington. But I 
have now proved (remember by whom) by the Free 
Will Baptists themselves^ that this is not so. And 
that my notions of the independency of individual 
churches is also by tliem admitted. 

But to proceed : I do not expect ever to be more 
disappointed in relation to any of the changeable things^ 
of this W^e^ than I was when I heard the verdict of these 
referees — or more deeply wounded. I was almost cer- 
tain that they would give us the house ; nor did I con- 
sider it possible that any men whatever, wh.en hearing 
the case stated, could do any otherwise than to give it 
to the church for whom it was built but a few months 
before, unto whom it was clearly deeded, and who had 
never by any alteration thrown themselves out of it, 
nor never had transferred it. But it was not so — they 
gave it to a few excluded members of this church, as has 
been shewn. It has been intimated to me since the 
great excitement has taken place in respect to mason- 
ry in this country, tiiat the referees in this case w^ere 
under masonic influence, in giving in their verdict. 
They were all of them, I believe, but one, Royal Arch 
masons, and so was Mr. ***, whereas I had taken but 
one degrae in masonry, about a year before and stop- 
ped, being disgusted with the conduct of some masons, 
and having some trials of mind in respect to the propri- 
ety of Christians or ministers having anything to do 
with the subject. This I had mentioned to-Mr. ***, at 
whose suggestion and persuasion I took this degree, and 
it has been supposed that in consequence of this hesita- 
tion about proceeding, I was looked upon siispiciovsly 
by masons, as calling in question the moral and reli- 
gious tendency of the institution, whereas Mr. '^^^ was 
strong in his professions of attachment to the order \ 
and being also a high mason, tliis had an influence, 
as mentioned above. But I cannot believe thisye^, nor 



178 LIFE OF HAY POTTER. 

vv'ill I at. present indulge such a thought, although 1 
confess there is something in it, that it is impossible 
forme to account for on any other principle tiian tlieir 
minds being misled on the subject of church govern- 
ment, as it respected the ground which I contended 
we were constituted upon, the power of the church to 
appoint and displace its own deacons, ifec. But when 
it is shewn them that this principle was correct, even 
according to the order of the Free Will Baptists them- 
selves, as I have proved by the concurrent testimony 
of Elders Buzzell and Chace, and when it is seen, as 
I have already stated (and shall presently recapitu- 
late the evidence) that tlie church which were the true 
owners of the meeting-house, never were in connexion 
with the Free Will Baptist Quarterly Meeting ; I say 
when this is laid before them, if they shall persist in 
justifying the verdict that the lot and meeting-house 
are the property of the Free Will Baptist church in 
connexion with the Quarterly Meeting ; and that no 
person can legally officiate in said church, unless said 
person is ordained or recognized as such by said Quar- 
terly JNIeeting, &c. then let them abide the verdict 
which all impartial, disinterested men will pass on 
their proceedings. I do not believe they will, because 
if they were not impartial and honest in their inten- 
tions in giving their verdict, (which, by the way I wish 
to have understood I do not yet question) and ap- 
prehended that my obscurity in life, poverty, &c. 
would place them beyond the reach of justice and pub- 
lic condemnation ; yet it will appear as bright and 
clear as the morning sun, that they have something to 
do with others besides myself, in this affair. The 
Free Will Baptist connexion themselves are my loit^ 
nesses, as well as a multitude of others — and tiie pub- 
lic Avill read — they will see, and they will judge. — It 
was not the loss of the property which so deeply 
wounded me — no, God is my witness. It was, that 
falsehood triumphed, and truth and justice were tram- 
pled under foot. I immediately determined, to with- 
draw from the Free Will Baptists, ai)d addressed 



LIFE OF RAV POTTER. 179 

a letter to tne Quarterly Meeting to be held at 
Smithfield on the 3d Saturday and Sabbath in Janua- 
ry, 1823. It is a fact almost too shameful lo relate, 
that this letter which I addressed to the Quarterly 
Meeting was stopped in the Elders'^ Confertnce^ previous 
to the meeting or assembling of the Quarterly Meet- 
ing, where there were some five or six ministers, there 
opened, and they (the Elders Conference) proceeded 
to excommunicate me from the Free Will Baptist 
connexion. Do you believe this, reader ? I will here 
also bring you evidence from themselves, to prove ii — 
viz. that the letter was addressed to the Quarterly 
Meeting, and that they (the Elders' Conference) open- 
ed and read it before the Quarterly Meeting assembled, 
(that is, on Friday, whereas the Quarterly Meeting- 
did not get together until Saturday) — let it also be 
remembered that I intend to^how by the letter, which 
I now present, from the Elders' conference, that the 
church in Pawtucket under my care, are the lawful 
owners of the meeting-house referred to — Here fol- 
lows a copy, verbatim et literatim*^ 

*' Elder Ray Potter — 

" We are now under the nCsSesity of informing 
you of the result of the preasent conferance, liolden in 
Smithfield, (fore the R. I. Quarterly Meetting) on 
friday, 17th of Jan. 1823. 

'• The conferance took into consideration your con- 
duct, towards the conection, the Elders and certain 
individuals, it appeared that you had proceded con- 
trary to scripture and the sperit, of the gospel, in 
holding and manifesting felowship with the unfruitful! 
works of darkness, in that you have the pastorall care 
of a church who, cut off a number of good Members 
from the church without shewing sufi[icient caus, or 
eney thing in them suficiently grievous to announce 

♦ I have not caused this letter to appear thus, that is, with a re- 
gard to its orthography and grammatical construction, from any 
other motive, than to be enabled to say, that it was inserted here 
as I received it. 



ISO LIFE OF RAY POTTER, 

them guilty of such death oi bouds. After evrey other 
efort failed, 2 elders of good Report, by choice of the 
Conferaiice ; as a comittee visited you, but could gain 
no satisfaction but Rather evil treatment. 

" you did agree in conferance to do all in your pow- 
er to afect a union, but insted theirof, continued to 
keep up seperation, you agreed with D. G. Bufiington 
and others ; to abide the judgment of certain chosen 
men to sit in counseil upon the subject of the Metting 
house, also that you would not hold Mettings in the 
schooihouse, let the matter turn as it would ; and then 
continued to liold forth as you had before done ; and 
at the eame time manifesting a disatisfaction concern- 
ing the judgment ofthe chosen men or counsel! as 
above mentioned. 

" you then forworrded a letter to the Q. Metting 
that contained such statements as are unbecoming a 
Christian as even expose you to the civil lawe, in said 
letter you brught certain charges against a brother, 
which charges you once solemnly declared never to 
bring up again, you toterley renounced, and disapro- 
bated the proceedings of the ; Conferance, and conec- 
tion, in Regard to their manner of delings with you 
and your associates. In short after you had been 6 
months under admonition repetedly visited fore termies 
of reconsileation to no afect, but finding your conduct 
unfavorable towards every rational propersition in that 
a censorous sperit mixed with evident Marks of re- 
venge seamed to betray itself continuly in most of your 
carriage, and in writing upon the exigencies of grief 
the same was manifest. 

" After a clear investigation of the several inpru- 
dent steps you had taken, and observing an unwilling- 
ness to Confess your missteeps, the conferance un- 
animously f oted to withdraw fellowship from you, and 
Reject you from the conection, as a disorderly walk- 
er, hoping that you may be left to discover the vast im- 
portance of a more holey, and godley walk, mixed 
with that tenderness seen in the Life and of Jesus. 
We therefore informe you, and the world that you are 



LIFE OF RAY POTTER. ISl 

no more a member of the Free Wili Baptist conection 
i]or can be without confession and satisfaction to your 
brethren. 

'* Signed in behalf of the Elders' Conferance 
Attest 
REUBEN ALLEN Clerk of sd Con" 
It will be readily observed, that the charge brought 
against me by the Conference was, ** that I had the 
pastoral care of a church, loho cut off a number of good 
members from the churchy without shewing sufficient 
cause, &/C. This was the conduct of which I was 
guilty, which was contrary to scripture and the spirit 
of the gospel." It was not contended that my moral 
and religious character were not good,^ but the charge 
was, that I had the care of this church which was so 
bad, and all the rest of the charges, it will be seen, 
grew out of this, and are inseparably connected with 
it. Now what church was this, of which 1 had the 
care at that time 1 I never had the pastoral care of 
but one church. And I ask again, what church is 
that, mentioned in this letter from the Elders' Confer- 
ence 1 Why the very church of which I have given a 
c )py from the records, constituted October 7, 1820 ; 

* But a short time after this, I received the following : 

Pawtucket, (R. I.) August 23, 1825. 

This may certify, that the bearer, Rev. Ray Potter, is a min- 
inister of the gospel of character and reputation in this village ) 
and as such, is freely admitted to preach in my pulpit. The pe- 
culiarities of his situation, he will best explain. 

DAVID BENEDICT, 
Pastor of the Baptist Church in this place. 

Pawtucket, (R. I.) May J7, I82G. 
This may certify, that the bearer. Rev. Ray Potter, is a Bap- 
tist minister of good reputation for piety and talents, in this place; 
and although he is not in full connexion with our churches, yet we 
freely interchange ministerial labours with him ; and herewith 
recommend him to the kind attention of our brethren and the 
Christian public, in the journey he is about to take. 

DAVID BENEDICT, 
Pastor of th6 Baptist Church in Paictucket, 
STEPHEN GANG, 
Pastor of the First Baptist Church in Providence. 
P 



1S2 LIFE OP RA^ POTTEfi. 

this same cliurcli the nieetiijg-house was buiit for, and 
tiie lot deeded to, September 18y 1821; and these 
'' good luemhers''^ which this letter says the church cut 
oi' without sufficient cause, <fcc. were then in it. This, 
i |)resiime none will deny ; for how could they be cut 
0^ from the church, if they were not in it? Well, vrere 
they LOt in, or members of that church which owned 
the meeting-house ? Or did not the church ivhen they 
were members, own the meeting-house 1 This will not 
be denied neither. Now if they, that is these three 
male members, with some few females, were really the 
original church, 1 wish to know irhat church that was, 
fur which I was condemned, merely for having the 
pastoral care 1 Certainly, I never had the care of but 
one church, and this church, say the Elders' Confer- 
ence, cut off a number of good members, &c. Now 
if any man or child can tell me how these '' good 
members" can be the church which cut them off, I will 
acknowledge that I have learned something new in 
metaphysics, i should think this as hard to be under- 
stood as any point of Calvinism. Let it be ;*emem- 
bered that these few members, which in this letter, the 
Blders' Conference acknowledge to be cut off or ex- 
communicated from the church, that is, the original 
church, they all along contended, and before the refer- 
eesj tvere the original church to which the house belong- 
ed. Now the fault of the church of which I had the 
care, is this: according to the letter, '^cutting off a 
number of good members from the church ivithout sufficient 
cansCf''^ &.C. Now admitting the church to have been 
in the connexion, and supposing the Quarterly Meet- 
inty had pretended to reject them for what the Elders' 
Conference considered their bad conduct, how would 
they have worded their letter of excommunication to 
said church, and not contradicted their statement, that 
these few members were the original church to which 
the meeting-house lot was deeded? It must be in the 
following style : We reject you, the original church, 
constituted in Pawtucket, October 7, 1S23, because 
you are guilty of the unfruitful works of darkness, in 
cutting off the original church, or the same church 



riFE OF RAY POTTER. 1 S3 

wliich you are, constituted in Pawtucket, Oct;)bcr 7, 
1823 ! ! ! Finally, any man must be a complete novice, 
or totally blind by supreme selfishness, not to see that 
this letter proves what I have before asserted, that 
these members which were afterwards cabled the Free 
Will Baptist Church in Pawtucket, in connexion with 
the Quarterly Meeting; and unto whoiii the referees 
gave the house, were not the church unto whom the 
lot was deeded, nor for whom the house was built ; — 
for they acknowledge they were cut off. or excluded 
members from that cliurdi, under my care ; and the 
date of their exclusion was April 20, 1S22. Mr. *^** 
and the others, May 21; months after the meeting-house 
was completed. And to conclude these remarks, I 
make the following statements. And, 

I. As to the meeting-house being the property of a 
<jhurch in connexion with the Quarterly ejecting. I 
say positively and solemnly, that the church for whom 
the house was built, and to whom the lot was deeded, 
never was in connexion with the Quarterly Meeting ; 
and of those who have contended to the contrary, I 
ask, ichen thty made application to join ? and ivhen 
zaere they admitted ? Where did the Quarterly Meeting 
sit^ ivhen these things were done? When was there any 
vote passed by that Church to join the Quarterly 
Meeting 7 

Now if these things had ever been done, would there 
Slot have been some evidjence of it ? But I challenge 
the least particle of proof of these things. Does not 
every body of common sense know, that a single 
Church, in order to bejome a member of a Qimrterly 
.Meeting, Association, Conference^ Yearly Mcetinir, 
«&c. must make applicafio?i to join, and must be admit- 
ted or voted in, before they can belong, or be in con- 
Jiexion with said Quarterly Meeting, &C. I say every 
one knows this. And again I ask, when did the church 
for whom that meeting-house was built, makje appli- 
cation to join, or were voted into the Rhode-Island 
Quarterly Meeting. I say once more, there was noth- 
ing of this ever done, nor xio such movement at all.— 
"Now here, it will be observed, is the important point ; 



n 



184 LIFE OF RAY POTTER. 

and if i do not here state the truth, let some one shett 
to the contrari/. If that church ever did make appli- 
cation to join, either by verbal or written communica- 
tion, it must be very easy to make it appear ; tojrether 
with the time when, the place where, <fec. AND IF 
THE QUARTERLY MEETING DO NOT DO 
THIS, HOW CAN THEY FACE THE PUBLIC LX 
UPHOLDING AND COUNTENANCING THOSE 
PERSONS, WHO SET UP THE PLEA, THAT 
THE MEETING-HOUSE WAS BUILT FOR, 
AND THE LOT DEEDED TO A CHURCH, 
THAT DID BELONG TO THE QUARTERLY 
MEETING. 

They have men of talents among them now — let 
them answer this question. 

How can that part of the verdict stand the test of im- 
partial investigation, viz: — "that the meeting-house, 
lot, &e. is the property of the Free Will Baptist 
Church, in Pawtucket, in connexion^ with the Quar- 
terly Meeting of that denomination, when it i^ evident,- 
and no man can show a particle of substantial proof 
to the contrary, that the church for whom the 
house Avas built, and to whom the lot was deed- 
ed, NEVER AVAS IN SAID CONNEXION. Although I may 
be obscure, and belong to no popular connexion to 
help me in this affair, yet the voice of truth Avill yet 
sound louder than thunder, and shake to its centre 
every unholy confederacy to suppress it. There is- 
now exactly a similar case to ours, as it respects the 
situation of the church and ministers, in relation la 
the Free Will Baptist connexion. Rev. Zalmon To- 
bey, of Providence, is a member and minister of the 
Free Will Baptist connexion — but the church to 
which he statedly preaches, and of Avhich he is pastor^ 
is not, as I have shewn, page 1G4, in said connexion, 
and but a short time since, Rev. Martin Cheny Avas 
in the same church, and noAv suppose him at the same 
time to belong to the Free Will Baptist connexion, as 
Mr. *^* did, and suppose also, a few members, with 
Mr. Cheny, Avere to have been excommunicated from 
the Providence church, cind then these few members 



LIFlG OF RAY POTTER. 185 

should have been owned as a church by the Quarter- 
ly Meeting, could they have justly claimed the pro- 
perty of the Providence church ; the original church?!!! 
<jrod forbid, says every honest man. But this was 
precisely the case in Pawtucket, (JJ^and no man can 
-deny it. 

2. As to that part of the verdict — *' and no person 
<.an legally officiate as deacon in said church, unless such 
person is ordained or recognized as such hy said Quar- 
terly Meetings ^-c, I think I have sufficiently shewn 
its absurdity (see pages 171,2,3) I have shewn that 
at the time the lot was deeded, and the hou&e built, 

and when Dea. B was ojjii:iating in the church, he 

never had been ordained nor recognized by said Quar- 
terly Meeting, nor never was in, or at «-i Quarterly 
Meeting until after the house was completed, if his 
own word may be taken as proof. T have also shewn 
that he was excluded from the church he was in when 
the lot was deeded and ih^ house built. And that 
said church had power thus to displace him, I have 
shewn by the Free Will Baptists themselves. So that 
€venifit had been the case that the church had be- 
longed to the Quarterly meeting, this part of the ver- 
dict must fall, or they (Eiders Buzzell and Chace) 
have not told the truth respecting the independency 
of their churches, and the power of individual church- 
.«s to displace their officers. That D«a. B * * * was dis- 
placed by the church, I have evidence in writing sign^ 
ed by himself, and yet the verdict declares he is dea- 
<jon of the church to whom the property belongs. 

3. Every body knows, who were acquainted with 
this disagreieable circumstance, that it was declared 
by those who finally obtained the property, that the 
church of which I have the care, threw themselves out 
of it by seceding, or going of from their original ground, 
and that this aheration consisted in declaring them- 
selves independent, and it was said that *' we'had be- 
come an independent church," &c. Now hear me, 
all ye candid Free Will Baptists. This could not be 
altering or seceding, even if the church ivas in the con^ 

P2 



186 LIFE OF RAY POtTEIt. 

nexion, to declare they were independent ; if Buzzeil 
and Chace have told the truth, for they say of the 
Free Will Baptists, that the churches '' consider them- 
selves as so many separate and independent churcJies^^^ 
(says Buzzeil) and I understand that the churches are 
free and independent of each other ^ (says Chace,) and 
yet when this church began to declare that the Quar- 
terly Meeting had no authority to interfere in their 
government, but that they were independent to manage 
their own concerns — we were told that this was alter- 
ing. Now let any person read wh2it Buzzeil and 
Chace wrote to Mr. Tobey, and whicli was published 
in the '* Rhode-Island Baptist," for May, 1824, No. 
8} pages 176, 177, which I have transcribed, and then 
ask themselves the question whether such a declara- 
tion of the church's rights and privileges would be 
altering or seceding from its original ground, even if 
it had belonged to the connexion. But that the church 
never was in the connexion, and of course perfectly 
independent from all Quarterly Meetings, from its 
first organization until this moment, I constantly 
affirm. 

As I have already alluded to the subject of stating 
the foregoing circumstances and difficulties in the pre- 
face, and also in the commencement of this Chapter, 
I would here observe, that, when I first contemplated 
writing and making public an account of the dealings 
of God with me, I thought I should say nothing 
about the foregoing unpleasant circumstances which 
have transpired in relation to some of the Free Will 
Baptists and myself. But on more mature reflection 
and deliberation, I knew not how to consistently avoid 
it. The afiair seemed so linked in with other things 
which I wished to relate, besides being under the neces- 
sity of often mentioning it, that I thought the reader 
would seem to demand a short history of the affair, 
and if he did not have it, might draw unfavourable in- 
ferences, that 1 was unwilling that the truth in relation 
to the subject should be known. If it be objected that 
what I have written is gratuitous, and uncalled for, in* 



c 



LIFE OF RAY POTTER. 187 

as mucli as I already have published a statement of the 
facts in the case ; I would answer — That I expect this 
book will be read by hundreds who never saw, and it 
is likely never will see, what I have already published; 
besides, I consider that the united testimony of Elders 
Buzzell and Chace, in favour of the position which I 
took on the subject of church government, another un- 
answerable objection to the proceedings of our oppo- 
nents, in the course which they pursued in relation to 
the difficulty. And this testimony has been given since 
I published the '* Poor Man's Defence." But the rea- 
son which bore with the most weight on my mind, 
while deliberating on this subject, and which perhaps 
turned the scale in favour of making the foregoing 
statement is, that 1 consider that I have been, and still 
am, unreasonably and unjustly censured^ by some of the 
Free Will Baptists, as being obstinate^ hard and re- 
vengeful^ in respect to this subject. In illustration of 
this, I will state one eircumstance, among others which 
might be mentioned. Some eight or nine years since, 
I became acquainted with the Rev. Mr, ***, who now 
preaches in Providence, and soon conceived for him, 
as I trust, a strong Christian affection. But 1lq\y ever 
lay nearer my heart, although at the time that our ac- 
quaintance commenced, he was a professed Calvinist, 
and I an Arminian. It was not a long time, however, 
before he gave up his system of theology and embraced 
Arminianism. I believe he thought considerably of 
uniting with the Free Will Baptists before the afi'air 
took place which I have been exhibiting, but seemed 
much disgusted with their conduct towards me, con- 
demned it, and indeed wrote to some of the preachers 
in the Eastern country on the subject ; and thus gave 
his opinion from time to time decidedly in my favour. 
In the mean time, he concluded to remove from the 
church unto whom he had been preaching, as it was in 
connexion with the Association Baptists. The people 

in Providence in the neighbourhood where brother T 

and myself had been preaching, having built a meet- 
iDg-house, and being anxious to settle a minister, gave 



\ 



188 LIFE OF RAY POTTeM. 

him a call to preach in their house and made applica- 
tion to brother T — and myself to use our influence 
with the brethren and sisters who had been gatheied 
through our instrumentality, to be organized into a 
church under his pastoral care. This we readily did — 
or at least, I can speak for myself, that I used my in- 
fluence (and I had some) with my friends in his fa- 
vour — with friends too who were dear to me, and for 
whose salvation I had laboured most indefatigably ; 
travelling on foot and preaching to them in great bod- 
ily weakness. He was accordingly settled with them, 
but still seemed anxious to become connected with 
^ome larger denomination of Christians, and often 
mentioned the subject to me, and frequently referred 
to the Christians and Free Will Baptists. As for me^ 
my mind was settled that I should never again unite 
with the Free Will Baptists, nor was I anxious at all 
to become connected with any denomination in parti- 
cular; any further than I then stood. I considered 
that I was a member of a regularly constituted and 
gospel church of the Lord Jesus, who were possessed 
of all the }>ower of church discipline which could be 
possessed on earth, and furthermore, felt willing to 
meet all Christians on bible ground. Mr. *** talked 
considerebly on the subject, but finally told me one 
day, that he had given up the idea of joining the Free 
Will Baptists, and suggested the plan of forming a 
iittle Conference or connexion among ourselves. I 
readily acquiesced, as did also brother T — , of Cran- 
eton, and we in due time laid the subject before our 
respective churches. The churches fell in with the 
proposal, and accordingly the plan was consummated, 
by adopting a constitution which they considered ap- 
propriate, the principal import of which was, that they 
were to meet together at stated times, for mutual ben- 
efit. We gave it the name of the Rhode-Island Union 
Conference, it being made up of the Cranston, Paw- 
tncket and Providence churches only. This we did 
not mean to have understood to be a new denomina- 
tion, but .only meant it as a kind of union meetings for 



LIFE OF UAY POTTER. jgO 

tlie purposes specified above.^ I soon, however, dis- 
covered that Mr. *** was by no means satisfied, but 
that his miiid was that we should all go into the Free 
Will Baptist connexion. At any l*ate, that lie was 
determined to go himself, and if all the rest of us 
would not accompany him, to carry as many with 
hinl as he could. Indeed I have lately been told, 
that within a few months he has said that his design 
in forming the Conference was in due time to pre- 
vail on the whole to go in among the Free Will 
Baptists. But let that be as it may, he seemed un- 
easy, and 1 believe every time we met in ministers' 
meeting, proposed something of the like, which to 
me was extremely disagreeable and trying. To be 
short, however, he eventually joined the connexion. 
To me it was a wound deeper than I [lad olten felt, 
it being attended with circumstances peculiarly cut- 
ting, from the consideration tiiat he had hitherto 
Reprobated their conduct towards me. I had always 
loved him as 1 never had loved but few on earth ; 
and moreover he took the right hand of fellowship 
in the very house which had been, as 1 considered, 
wickedly wrested from the lawful owners ; and took 
the hand of fellowship, too, from the very person 
with whom the difficulty commenced. And this im- 
mediately in the neighbourhood where I resided^ 
accompanied with apparent triumphing over me by 
the party who had always bitterly opposed me, and 
particularly their leader. I tried however to bear it 
patiently and submit my case to God. 

Mr. ^^^ now stood in the relation to me as hold- 
ing me an excommunicated member ; for it will be 
readily remembered by the reader, that this same 
connexion with which he thus united, had rejected 
rne from their fello>yship, as a disorderly walker, as 
I have already shewn by tlieir letter (see p, ISO) 
and that they still held me as mch. Now iiotwitlistand- 

* I observe lately, that the plan is adopter] by many cliurches, 
both CongregqtionaliBts and Baptists. 1 believe they meet qurir- 
terly, and find tlie prdctice attended with beneficial icrjults. Tliey 
jBtyle their meetings '' Union Conferences." 



^90 Lirk OF RAY rOTTE^w. 

ing Mr. *^* still professed to me and my friends to 
highly esteem me as a Christian, and to fellowsliiu 
me as a minister of the gospel, yet this looked to 
me absurd and contradictory. I had from time to 
time \irgent invitations from my friends in that ])ait 
of the town to come and preach. I refused to ]}reach 
with Mr. *'^*, as I considered it to be the most 
contradictory conduct that could be conceived of, 
for him to hold me as an excluded member from 
his connexion, and at the same time approbate me 
as a preach^l* of the gospel, and insist on my 
preaching in his pulpit. Besides, I could not nian- 
ifest entire freedom with him under existing circum- 
stances, w^ithout acting hypocritically. 1 reasoned 
in this way: Suppose I were travelling in any part 
t>f the United States where I was not kno\vn, and 
should undertake to preachy and should be met with 
the accusation that 1 w^as an excluded person, and 
ighould undertake to vindicate myself by telling my 
accusers that I was owned as a minister of the gospel 
in good standing in my own neighbourhood ; and 
-should be interrogated by my accusers in this way — 
Who owns you ? Answer, Rev. Mr. *** of Provir 
xlence — Q. Is not he a member of the Free Will Baj)- 
tist connexion. — A. Yes. Well, say my xiccusers, 
here is the Free Will Baptist paper giving an account 
of the doings of the Elders' Conference for the Rliode- 
Island Quarterly Meeting, and stating explicitly that 
y^ou were at such a time rejected by them as a disor- 
<lerly walker— have yoa ever been received back 
^again? A. No. Then yx)u bear the evident maiks of 
•an impostor and a liar^ in saying that Mr. * * * fellow- 
ships you, when he is a member of that very covfereuce, 
who now hold you as an excommunicated member^ and of 
course he must also thus hold you. Now I appeal to 
any candid man under heaven, if the above is not foir 
unsophisticated reasoning, and conclusions from the 
true premises. And it grieved me exceedingly that 
Mr. *** would pretend to hold me in fellowship in 
Providence among my friends, when in reality Ire 
could not do it consistently. In joining that connex- 



LIFE OF RAY POTTER. 191 

ion, he must join and acknowledge the act of tlie 
body in expelling ine, and there is precisely as much 
consistency in his pretending fellowship with me after 
joining the Free Will Baptist connexion as there 
would be in an individual member of a church who 
should bring forward an excluded member to the com- 
munion table. The cases are precisely similar ; and 
I knew it, and therefore could not feel free to cover it 
up ; for it looked to me just like a thing of convenience 
to own me in Providence and I'eject me in other places. 
Besides, when I reflected that I had always been hi& 
constant friend, done all which lay in my power for 
hitn when first coming among that people, and that 
he had always disapprobated the proceedings of the 
Free Will Baptists to me, and then to unite heart and 
hand with them under the circumstances already 
mentioned, I confess that I felt injured, but what 
hurt me worse than all the rest was, that, because I 
did not feel as if it would be at ail consistent for me to 
unite with Mr. =^ ^ *" in preaching in his pulpit, but 
preached some in private houses and in the hall where 
brother T. * * and myself formerly held our meetings, 
before the meetinghouse was built, I was represented 
as wickedly opposing Mr. ^ * * ; and indeed he stopped 
me in the street and sharply reprimanded me for do- 
ing so, told me my conduct was unchristian-like, and 
went so far as to say that I had no right — no Christian 
right to preach in that part of the town, excepting 
I preached in the meeting-house. This I pre- 
sume will not be denied. The consequence was that 
a powerful prejudice was raised against me. Mr. * * * 
represented himself, andwas represented by others asbe- 
ing entirely free ivith me, anxious that Ishould preach in 
his pulpit, wished to be on good terms with me, &c. 
whereas I was represented obstinate, willful, deter- 
mined on opposing such a clever man ; and it seemed 
to have, what I fear was the designed effect ; yiz. to 
prejudice the minds of those who had before been 
friendly and apparently much attached to me, against 
me. In order for the reader to have a just idea of 



192 LIFE OF KAY POTTER. 

the true state of the case, let liim imagine a poor feU 
low tliro>yii clown in the mud by an host of opposers, 
and thus held douii until by and by some one who had 
all along professed to be the poor fellow's friend, and 
had reprobated the conduct of his opposers, finds it 
convenient to turn to, join hands with them, and in 
addition to all their weight, throw his own ponderous 
weight OQ him too, and, forsooth, begin to call him 
very obstinate, and willful, because he will not stand 
up ! ! ! Now this is an exact illustration of the case. 
Not that I caie one straw about the doings of the El- 
der's Conference in respect to me, that is, as to the va- 
lidity thereof, for they acfed in no church capcicity at all; 
besides I had withdrawn from the connexion before, 
and forwaided my letter to the Quarterly Meeting, 
accordingly. Yet this makes no diflerence to them, 
as it respects the intention evidently to do me what 
harm they could, touching my standing as a minister, 
and if my lips have no^ been closed in silence, yet, 
there can, I think, be no propriety in their asking any 
thanks at all on tlie account of it. So as it respects a 
willingness, they have thrown me down, keep me down^ 
and Mr. *^* has added his weight to the rest, and now 
thinks I am very obstinate^ that I won't stand up! ! ! !* 
I am willing if I am not r^ight in my ideas on the 
subject, to be informed wherein J err. And now 1 will 
ask the reader, whether I am justifinble or not, in sta- 
ting what I have. I am, I trust, willing to forgive in- 
juries, and to meet all Christians on consistent bible 
ground ; but I do not intend to trifle with the disci- 
pline of the church of Christ, Now the Free Will Bap- 
tist Elders' Conference, have certainly pretended to 
exclude me jrom their fellowship^ and if they have 
*' Thus saith the Lord,'' for their proceedings, why, 
they are sacredly bound to maintain the stand which 

* Mr. *** says that he had nothing to do with the proceedings of 
the Free Will Baptists against me at the time— No. But after he 
had seen their conduct in trying to put me down, and at the time 
condemned it, he now throws his weight upoii me. Does that make 
it any better ? ! 



tltPR Of RAY POTTER. 193 

they Iiave taken. And if this be so, most certainly, if 
I do not repent and acknowledge to them, I shall-rina!- 
ly be shut out of the kingdom of heaven ; for wiiat is 
bound on earth, agreeably with the word of God, is 
bound in heaven ! But if they have taken an unwar- 
rantable and an unscriptural stand against me ; if they 
have persecuted me for opposing iniquity ; and if they 
have done all in their power to hedge up my way when 
God has sent me to preach the gospel ; then let them 
be assured, and all who may join with them in such an 
unholy oppression, that great is the truth, and that it: 
will prevail. I liave felt wounded, if I may so speak, 
to the very centre of my soul, in consequence of tho 
prejudice which it seems to me was intentionally raised 
against me in the neighbourhood of Mr. *^^ as already 
stated. In the commencement, I wrote to one of the 
leading men of the society, to endeavour to explain the 
true state of the case ; but instead of obtaining any 
satisfaction, I received a letter in answer, frauglit witii 
expressions, calculated to cause still more disagreea- 
ble feelings. I mourned before God, and besought 
Jiim, if it might be his will, to remove me from a world 
of ingratitude, misrepresentation, inconstancy, tribu- 
lation and wo ! 1 was, perhaps, wrong in this, and did 
not exercise that patience and resignation to my lot, 
which a Christian ought, in the greatest trials, and 
under the most distressing circumstances. Let those 
who may have had some knowledge of this affair, and 
who may liave joined in the clamour of condemning 
me, remember, that I am journeying to meet them at 
the bar of God, where the cause will be settled for- 
ever! As bad as 1 may be, I rejoice in the idea of a 
JUDGMENT DAY!! 

F. S. — I would here mention that I have lately been 
informed that Mr. David Jencks, who was one of the 
referees, was of a different opinion from the verdict, 
and long contended to give us the house, or at least 
divide, but was out-voted. This I am informed has 
been stated by another of the referees, who stated it 
when it was mentioned that masonry was thought by 
Q 



194: LIFE OF BAY POTTEI?. 

Eome to liave htul an influence in the aiFair, and also 
tliat they himself* thought that we ought to have had the 
hr.n&e, but that thev could not consistently give it tons. 
J wrote some questions and sent to him, requesting of 
him distinct answers, in relation to the subject. 

I have not yet received a direct answer from tlie 
gentleman in due form, but liave understood tliat he 
assigned this as a reason w^hr the referees could not 
give us the house, viz. because v/e excluded Dea. B. 
'^ * * and others; the referees considering we had no 
right to do tliis. This corresponds w^ith the plea 
wiiich was set up bj our opponents. How reasona- 
ble and just this is, Heave for the reader to judge. I 
trust however, that even tliese gentlemen who set on 
tlie ease, if tliey shall take the trouble to review it. 
Will iind that they erred in judgment or rather were 
misled, Elders Buzzell and Chace themselves being 
judges. Any other error I do not impute to them. 

Reflections, 

In view of the proceedings of the Free Will Baptists-sr 
in respect to the meeting-house, and other conduct 
towards me, I am fully satisfied that although theT/ did 
very wrong, yet Gcd did perfectly rigid. I deserved 
all this chastisement, and iniinitely more, for my selfish 
sectarian attachment to that denomination. This I 
have already mentioned, and it seemed altogether 
proper, and infinite wisdom saw fit so to order it, that 
this " Jiohhy^''^ (I mean sectarianism) on which I had 
rode with so much self complacency, should throw me 
off and hiie me 1 

I do not lay much stress on ordinary dreams, but I 
remember of dreaming just before this difficulty took 
place, of riding full speed, when suddenly the horse 
threw me off and tried to kill me! And just befpre 
the notable proceedings of tlie Elders' conference, 
whose letter I have given rcr6a?tw7, I was most sen- 
sibly and remarkably affected in my sleep, by imagin- 
ing that I received a blow that almo&t terminated my 



LITPE OF RAT POTTER. 195 

existence, and at the same moment, accompanyijig it. 
the name of a Free Will Baptist preacher, of New- 
Hampshire, v/ho was very active in the airair, seemed 
to be really sounded in my ears. It awoke me from 
my sleep, and I soon found it verified, 

I will here take the liberty to warn my reader to 
!)evvare of the baneful spirit of ?>dfi^k sectarianism^ — 
It is to be feared tiiat it has a prevalence in the minds 
of most jjrofe^sors of religion, at the present time, to 
tin extent most injurious to the cause of trntfi and 
righteousness in the earth. It closes the minds of 
thousands in error, and forever s.hackles them with 
the sentiments of their deRomiiiation, whetfier right or 
wron^r. If tliey undertake to investigate the theologi- 
cal opinions of others, they do it witit such a jaitndiced 
€ve of prejudice, as to preeludo all conviction of the 
truth of sentiments which they have been predisposed 
to condemn or the futility of their own. 

The si'nple name of their denomination, seems fre- 
quently to be their idol ; an:! one wonld think, sounds 
more sweetly in their eartj, tlian the adorable name of 
Jesus ! O what a great pity, that the mystical body of 
Christ, our common Lord, should thus be torn and 
wounded. I am not pleading for tiiat ihirifi: falsely 
called charity, whicli is continually crying u[) an in- 
discriminate fellowship of everi/ thi/ig, wiiicli ]}leases 
to put on the garb of religion, and the nante of truth ; 
although as far from what it professes, as light is from 
total darkness; by no means. We ought to he ex- 
tremely careful what we receive ihr truth. We should 
^search for truth, as if we realized tliat our eternai all 
depended on the result; yet tins care by no meai-]^ 
precludes the yree investigation, of our sentiments, and 
those of others ; but rather leads immediately to it; 
nnd solemnly forbids t!S on peril of the displeasure of 
God, l>eing warped so far by prejudice, as to reject the 
liglit of scripture and reason from predomiiiating in 
our nfrnds. Yet how many are there, who, when you 
read 5plain scripture to then), reject it, because, ihr- 



106 LIFC OF RAY POTTER. 

sooth, it contradicts the ideas of their denomination^ 
Now this is what 1 would warn my reader to beware 
of; for how can we expect that God will look on such 
conduct but with displeasure and holy indignation. — 
Jesus Christ says, that his sheep shall never perish ; 
yet this has no effect on the minds of thousands, tow- 
ards convincing them that it is so ; why 1 because our 
denomination^ our preachers, our great and good men 
say, that such an idea is a branch of Calvinism, and a 
fruitful twig of the " horrible decrees /" 

I would advise you to be careful, reader, or you may 
be filled with your own ways. God may chastise you 
in the same way that he did me, and although there 
is no more thanks due to them, Avho were used as the 
rod, on this score, than there was to the armies of the 
Assyrians, whom God took and used to punish Israel, 
yet I acknowledge that it was that which I deserved 
from my God for worshipping the denomination to 
which I belonged, We iruist staud as single souls be« 
fore the bar of th© great I AM? and happy w^ill it be 
for us, if it shall be found that our God on the earth, 
was the Lord the creator of all worlds \ 

^%%%^^ 

CHAPTER IX. 

Further examination and renunciation of the %>ir minion 
system^ £fc. 

I now resume the subject in respect to the exercises of 
my mind and a fu rtiier examination and renunciation 
of the Arminian System. And the question how one 
comes to Christ, and submits to God; while another 
vfixh precisely the same privileges and as good by na- 
ture, continues impenitent, rejects Christ, and lives 
and dies in rebellion against God, I soon found could 
not be answered by Auminians according to their sys- 
tem. It never has been satisfactorily answered by 
them, nor never will be, I haye alr^tidj^ made some 



LIPE OT RAY POTTER. J 97 

remarks on this m the reileclioiis on the 2d chapter, 
(see })ages 38, 39.) The answer which they pretend 
-to give amounts to no answer at all. They say because 
-one repents, while the otlier does not, &c. This is 
-just as much of a rational answer to the question as if 
I in answering the question, '" why does ice rneit wdiea 
-placed befm*e a hot lire?" should say because it 
melts!! and this woidd be wonderful to b^ sure. Now 
there is no effect without a causey and to an-swer the 
question above, as Arniinians pretend to, is only ad- 
verting to the effect to show the reason of the eifect.^- 
This never >vill do. It is no reason to say that 
'God has given all men pow^is and faculties, and all 
niay improve them if they will; this is readily admitted. 
And it is readily admitted that all are justly tj blame, 
■and condemned before God for iiet improving all their 
talents and natural powers to God's glory, and that all 
men might be justly damned forever on this account; 
•hut this does not touch the question. This is what I 
admit as well as Arminians. But this does not tell 
-us ivht/'Sind how it is that one person repents and an- 
other does not; nor can the question ever be answer- 
ed but by admitting that God deals differ entlij. Men 
may flounce and rave, and talk about partiality and 
a thousand other hideous things, y€t after all, this is as 
evident a truth as any whatever. And this I w as obli- 
ged to admit. 1 was not brousiht to admit that God 
dealt unjustly with any; nor that he bound men to sin 
against hini, although they were ever so willing to 
serve him; that he cJmined them by his decrees so that 
they could not ©ome to him if they would, and then 
sent them to heH for it. I say I was not brought to 
admit these things, nor ever expect to be, ( unless Sa- 
tan has more influence over me than I trust God will 
-ever give him,) but I was obliged to admit that God 
^eak differently with men; and this I found Armini- 
ans frequently did themselves, although perhaps not 
-conscious of it. About this time I read with (rieat 
satisfaction the writings of a number of divines^vho 
are styled Calvinists, but who no more believed nor 
* Q2 



198 trt-E OP iiAY i^orrlR. 

ndvocated that systeiDj which the ^rmiaums had a{— 
ways represented to me as tlie Caivinistic system, than - 
they did the theological notions of Baron Sweden- 
bourg. Undoubtedly the particular atonement Cal- 
vinists have given the Arminians some occasion to 
represent this system in the light they have, that is, 
they have contended that the atonement was not gen- 
eral, that invitations should not be given to all to 
come to Christ, that men w^ere not only morally 
but naturally depraved; that they are like stocks 
and stones in one sense, &c. But men of talents and 
reading among the Arminians know that at the pres- 
ent day but very few comparatively speaking who are 
called Calvinists hold to the foregoing sentiments, and 
they are just as unfair to impute the sentiments of the 
particular atonement Calvinists to the general atone- 
ment Calvinists as either of those would be in impu- 
ting to Arminians the sentiments of Universalists. 
Now, although I had ''gone through'''' with the Ar- 
minian system and found that there was not " strength^^ 
enough in it to save my soul; yet, I would by no means 
consent to what I had always understood to be the 
Caivinistic system. I saw clearly that the atonement 
was general in its nature, that is, amply sufficient 
for the whole world; or rather it was a way opened, 
through which all might come to God, * if they would.' 
I was well assured that invitations were given in the 
scriptures to all indiscriminately, and that ministers 
were commanded thus to invite all. I was sensible, 
that I was a free moral agent, and that there was no 
decree of God, nor extrinsic cause which deprived me 
of this liberty. And I could not consent to a system 
which taught that God bound men to sin against their 
wills, or rather made them sin, although at the same 
time, if he had let them alone, they would be very like- 
ly to serve him! and which compared the Almighty to 
a man chaining up a serveut to a tree, and then tell- 
ing him if he would come to him he would reward him, 
and if he would not, he would chastise him; and fur- 
thermore, which represented the Almighty as carrying 



LIFE OF RAY POTTSlR. 199' 

some souls to heaven just like a m^n carrying a child 
altogetlier ajijainst his will, &c. I say, I could not 
embrace such notions as these, and yet I had always 
been told that tliis was a part of the Calvinistic syy^tem; 
and that this system, the Arminian and the Universal- 
ists, were all that there were strictly speaking. 

Now I have no doubt but that there are tens of 
thousands that hold on upon the Arnlinian system, 
who at the same time see some of its difficulties ; 
yet not knowing, or rather never having clearly seen 
the bible system of divine truth, and thinking that 
if they leave Arminianism, they must either embrace 
Universalism, or fall into the claws and paws of this 
" horrible monster, ^^ which they call Calvinism, they 
choose to stay where they are. I have often heard 
it urged as an objection to the doctrine of the 
saints' perseverance, that it is a brajich of Calvin- 
ism ; and I believe that this is thej most common 
objection to it, and frightens many to such a degree,^ 
that they dare not take a side glance at it, for fear 
they shall be forced to go to heaven, whether they 
arc willing or not. But as for me, as I have al- 
ready stated, I was obliged to admit the truth of 
that doctrine, and I now saw that the very " corner 
stone" on which rested the wjiole Armiman fabrick, 
as entirely destitute of solidity ; for notwithstanding 
the atonement was general, the invitation general and 
to all, yet if it was then left with the creature, such was 
the willing obstinacy and voluntary depravity of man, 
that they would all with one consent make an 
EXCUSE, and urge their passage down to hell. OTJ^This 
is the truth, reader, and you cannot deny it. 

The writers to which I alluded just now, were Pres- 
ident Edwards, Bellamy, Fuller, Scott, &.c. and I 
could but be astonished when I saw how that system 
of Divine truth which thei/ advocated, had been hid- 
den from a great part of the Christian world. I did 
not receive what they stated, without seeing for myself 
that it was true. I had traded sufficiently in that way 
already, and to my sorrow too ; but the fact was, the 



'^DO LIFE OF HAY POTTEll. 

|2;eneral scope of their writings vvas in vindication and 
illustration of what had already h^en infused into my 
mind, and I believe, too, by the unerring Spirit of 
truth. Nevertheless, their writings were of great and 
•iaestimable service to me, in strengthening my mind 
in what I now consider the great and glorious truths 
>af the gospel. Not that I would unqualifiedly set my 
^eal to all which they have written ; but 1 believe Qod 
has made them eminently useful in clearing away 
anuch of the rubbish of error and heresy which has 
long troubled the church. Edwards on the Will 1 
dearly saw swept the Arminian arguments by the 
board, and demolished every fortress which 1 had ever 
seen erected by their ablest writers. The circum- 
stance of my coming into possession of Bellamy's 
works I could but consider providential and a great 
mercy. I never had heard but a very little about 
them, but happening one day to call at a book auc^- 
tion in Providence, there was a set of tliem exhibited 
for sale, and no one seemed disposed to take notice of 
them, as they were religious books. I concluded to 
bid them off at a venture. I can really say that I con- 
sider them some of the most valuable uninspired wri- 
tings which I have ever met with, and have received 
much comfort, edification and instruction in perus- 
ing them. On the law of God he is to me the most 
fruitful, clear and profoundly conclusive in his ar- 
guments, of any writer which I have ever perused. 
In observing the title page of his " True Religion 
delineated," but a short time since, and after I had 
been in possession of the books several years, I was 
forcibly struck that the privilege of a perusal of them 
seemed to be an evident answer to fjrayer. It will 
be remembered that I observed that years ago I 
was greatly distressed with the fear of being led away 
with error and delusion, and as I have already ob- 
served, of sitting down into a dull formal state on the 
one hand, or in endeavoring to avoid that extreme run 
into another, viz. religious enthusiasm or wild fanati-^ 
cism. This led me to pray most earnestly and con- 



LIFE or RAY t^OrTER. 201 

stantly to be led in the right way^ tluit I might go to a 
city of habitation. (See page — .) As I observed 
when noticing the title page of this work, and tinding 
it to read thus: — " True Religion delineated; or ex- 
perimental religion as distinguished {vom formal it y on 
the one hand, and enthusiasm on the other, set in a 
scriptural and rational light. In wljicli soine of the prin- 
cipal errors, both of tlie Arminians and Antinornians, 
are confuted," &c. I could but notice that it professed 
to guard the reader against those very extremes which 
had so much alarmed mo, and from wliich I had so loiig 
and fervently prayed to be preserved. I did not notice 
this until I had owned the hook a long time, nor until I 
was fully established in that system of doctrines which 
I now consider to be the truth ; for notwithstanding it 
was the title page of the 1st volume, yet the first title 
page in that volume, was the title page to all his works, 
which consisted of three volumes. So that this which 
I feaye mentioned was passed over by me at first with- 
•out any particular notice. I mention this, because some 
might be ready to say tliat I received his writings im- 
plicitly, because the title page professed, tliat the book 
would guide the reader in that '' right w^ay" which I had 
been desiring to walk in, without comparing its co tents 
with the scriptures and the dictates of common sense and 
reason. The truth was, God by his ivordm^^ spirit, drove 
ine out of Arminianism, as I have already shewn ; but 
nt the same time I acknowledge that the writers which 
I have mentioned, were made instrumental of helping 
me much in obtaining correct views of the glorious^ 
truths of the gospel. I read, with much satisfaction 
the account given by Dr, Scott of his exercises, en- 
titled ^' Truth Advocated," and would heartily recom- 
mend it to otiierg, Fuller's '' Gospel w^ortliy of all 
Acceptation," together with his answer to Mr. Bun- 
ton ; the particuh^r atonemeiU Calvinist on the one 
Jiand, and Philf\qthropis (alifis D. Taylor) the Armin- 
ian, on the other, were jiecidiurly interesting and in- 
#;tructive. I could wish that this work, wl'.ich consti- 
tutes the first YoluRie of the edition of his works lateiy> 



2&2 LIFE OF RAY POTTER. 

published in this country, was more generally readf 
particularly by Arminians and '* particular atonement 
Calvinists/' It is a masterly work, and T think near 
the truth. Arminians, if they were to read it, would 
see that it advocates a system essentially different from 
what they have o:enerally conceived the Calvinistic 
system to be, and yet Mr. Fuller calls himself a Cal- 
vinist. 

But to return: after I found that it was impossible 
to answer t!ie question alluded to in the foregoing-, 
agreeably with Arminian principles, I was obliged lo 
admit, as I have before observed, that God dealt dif- 
ferently with men, and own that it was owing to his 
sovereign efficacious grace in changinor the hearts of 
some, in consequence of which they come to Christ ; 
while others were left to themselves, to follow the 
imaginations of their 02im hearts (not forced contrary 
to their own hearts) down to ruin. To admit this, 
was like ^^ halter breaking a young colt,''^ 1 kicked and 
flounced, but yet truth would bring me up ; for it w as 
a plain matter of fact that it was so. (I/^-ft «^'«5 the 
truth and I could not deny it. It was not long neither 
before 1 found tliat the Arminians, in brow-beating 
this subject, and striving to argue it away, admitted 
the very thing which they were writing down and 
preaching down as most horrible partiality, &c. 

For instance, in order to aro^ue away any differ- 
ence of dealing in respect to individuals, which is 
irenerally inferred from Paul's Epistle to the Romans, 
they contend that all the difference which is meant by 
the Epistle Q,o\\^\^i?> iw '^ national privileges^'' ^nd has 
no reference to individuals. I was almost angry with 
myself, to think that I was such a downright novice^ 
or so blinded by hatred to the truth, and a det'Crnjina- 
tion to maintain Arminianism at all events, that I did 
not before this time see that this did not alter the cast 
one whit. For who that can see one inch from his jicsc, 
(as the proverb is,) cannot see that national privileges 
are also individual privileges. And the question im- 
piediately arose thus: are there any more saved in a 



LtF£ Ot* RA^ POttEH. 2(K5 

natioti in consequence of their having the gospel 
preuched, the bible to read, and all the means ot"' 
grace, than there would be if they were destitute of all 
these privileges? Why, the Arminians would be 
ready to say yes, or else the bible, preaching, and 
means of grace could not be considered national bles- 
sings. So that I saw thuy admitted the same differ^ 
ence of dealing, which 1 was obliged to admit, although 
they were constantl}' reprobating the idea as the doc-^ 
trino of the de\i'. Now, notwithstanding! saw plain* 
ly, that, although a nation might have all the 
])rivileges which I have mentioned, yet if God did not 
attend these means by his grctce, they wouK 
still all go down to hell, yet, that he did in this re-^ 
sped deal differently with nations, I saw was a plait 
matter of fact. 

He dealt differently with those who heard the 
preaching of Peter, and were pricked in the heart or 
the day of pentecost, from what he did, with the samr 
nnmber ages before. He dealt differently with Gen* 
tiles after the crucifixion of Christ from wimt he did he* 
fore. And he deals differently with Gentile nations now, 
for some have the 626/^?, the preaching of the gospel^ the 
out-pouring of the Spirit in copious effusions and aL 
the means of grace; while others never saw a bible — 
never heard the gospel preached, nor ever enjoyec' 
the means of grace. Arminians will say, well, they 
are not accountable for privileges which they do not 
enjoy, [and of course they will not sink so low in hei; 
as those among us who enjoy these great privileges, 
and abuse them. I grant it. But you will admit that 
without holiness no man shall see the Lord, and you 
will admit according to the doctrine of Paul, that the}^ 
are without excuse for sin; and you will furthermore 
admit that more, yea, tens of thousands more are 
saved in a nation in consequence of having the gospel, 
than there would be if they had it not; or else if these 
are no more likely to be saved with the bible, preach-' 
ing, <fec. than without them, why send them the bible, 
why preach the gospel to every creature? 



204 tlFE OP RA1? rOTTEK* 

Now here is tlie same diiFerenoe of dealing against 
which you so much rail; it comes down to individuals 
at last. A late writer in tlie Christian Advocate and 
Journal <fc Zion's Herald, tlie Methodist paper in 
New York, and the leading Arminian paper in the 
United States, and perhaps m the world, (for I helievc 
it has some twenty or thirty thousand subscrihers,) 
most fully and unequivocally admits this diflerence of 
dealing. 1 will here transcribe a paragraph from his 
writings, with some thoughts on the same, which I 
])enneddown at the time, and I beg the reader's close 
attention. This writer had been advocating the hy- 
pothesis that some of the heathen would be saved or 
mi V) lit be saved without gospel privileges, or rather 
without the written word, picacbiiig, means of grace^ 
&c. In stating the objections which he conceived 
might be alleged agaiiist his notions, among otliers he 
states the following one^ and attt^mpts an answer to it. 

" It is objected (he says) against the possibility of a 
" heathen salvation, that if it is possible for a heathen 
^' to be saved who is destitute of the instructions of the 
" scriptures and ignorant of Chiist, then there is no 
*' need for Christians to make any efibrt to send the 
*' scriptures or missionaries among tiiem." ''That it is 
*' possible (he says) I think has been made clearlyto ap- 
'* pear, but it does not therefore follow that there is no 
'•occasion for missionary efforts, or that Christians 
" need not send the scriptures among them, for the 
^' good reason, that if the scriptures and missionaries 
" be sent among them, MANY MORE will be saved 
" tha7i woiddhe otherwise,'^ " Now in order (he says) 
" to make this clear to every one's understanding, sup- 
" pose a great multitude of our fellow beings were 
" wandering in a deep and extensive forest ; the night^ 
" had spread her sable mantle around thein, and the 
'• forest abounded with ferocious beasts of prey. They 
" have nothing to direct their steps toward their 
" home but the rays of the half formed moon, which 
" now and then appears fiom behind an intervening 
" cloud, or here and there in the liigh vault of heaven 



LIFE OF RAY POTTER. 205 

*' it may be a twinkling star shoots its glimmering 
'* light athwart their dismal gloom. By these feeble 
'* means which their merciful Creator has graciously 
*' hung out to them, and by which he has been pleased 
*' in some measure to enlighten them, we may suppose 
'* il possible J at least, for them to find their home, and 
" no doubt here and there ONE who should be very 
** careful to improve the light, would find his way 
*' through gloomy forests and howling beasts of prey 
" to his mucli desired home ; but it would by no means 
" follow that the sun would be of no use, or that the 
" services of a guide who was well acquainted with 
*' the way, would be labour altogether lost. No — - 
" surely no ! Increase their light and you of course 2«- 
" crease ^Ae^r(?6a6i7/^y of their deliverance ; send them 
'' K guide to point their wandering steps in the right 
" way and to persuade them to walk there, and it is 
*' probable that many (mark) w^ho would otliencise per- 
'* ish with hunger or be devoured by wild beasts of 
'* prey, would safely reach their much desired and 
'* happy home." ''It is thus (he says) I view the 
'* condition of the ancient and modern heathen world. 
" Light has indeed come upon them. They inhabit 
" the desolate places of the earth, where moral dark- 
*' ness reigns ; but through the interposition of Divine 
'' mercy, or for the sake of him who is a Mediator be- 
*' tween God and man, a ray of heavenly light darts 
«' forth amid the dismal gloom. It is true the direct 
" beams of the sun of righteousness which Christians 
" enjoy, do not shine upon their path ; yet they are 
'* enlightened by rays that originate from the sun, and 
'* I doubt not but among the many who shall come 
*' from the east and from the west, from the north 
'^ and from the south, and sit down with Abraham, 
«' Isaac and Jacob in the kingdom of heaven, it will be 
'* found that many from heathen lands will be gather- 
«^ ed in and be saved." (See Vol. 3, No. 10, of Chris- 
tian A-dvocate and Journal and Zion's Herald.) 

This is copied " verbatim et literatim,^' and I will 
now as observed, transcribe some of the remarks which 
R 



306 LIFE OF RAY POTT^Elt. 

I made in a common place book at the time I fir^t 
read it, as follows : This is Arminiari language ; and 
much of it is undoubledly at variance with reason and 
tlie hihle, yet as in all cases those who undertake to 
advocate error, are obliged to tell soine truths in order 
to maintain the least shadow of plausibility— so with 
the writer before us. In this short paragraph he has 
advanced (unwittingly^ undoubtedly) the fundamental 
prijiciples of my Calvinism, and I am called a pretty 
strong one too. And this circumstance is not con- 
fined to this writer neither ; I have often observed Ar- 
minian writers v/hile vehemently writing and declaim- 
ing against the horrid doctrine of Calvinism, afford- 
ing ample testimony in the course of their remarks in 
its support ; at least all the Calvinism which I feel con- 
cerned to vindicate, and I agree generally (although 
perhaps not in every particular) with Edwards, Bel- 
lamy, Fuller, Scott, and that class of writers. 

In the first place, 1 would observe that this writer 
(yes this Arminian writer) teaches what he undoubt- 
edly would term, when advanced by Calvinists, " ^Ae 
Jtorrible doctrine of the sovereignty of God in dealing 
differently icitli men in respect to their eternal state.'^ 
Or to speak more intelligibly, if possible, he advocates 
the doctrine that God does inore Jor some than for 
others^ in effecting the salvation of their souls. 

Observe in answering the question " that if the hea- 
then may be saved without the Bible, then there is na 
need of sending it nor missionaries to them," &:c. 
he argues that the objection is groundless *' for this 
good reason, that if the scriptures and missionaries be 
sent among them, jjiany more will he saved than other^ 
wise.^' Now there are some nations ivho have the scrips 
tures and all the means of grace, and according to this 
writer, more are saved out of such nations, in conse- 
quence of having these gospel privileges, than are 
*aved out of the heathen nations who are deprived of 
them. And that when these heathen nations shall 
have the scriptures, the preaching of the word, and 
the means of grace among them, more, yea many more 



1.TFE OF RAY POTTER. l507 

%ill be saved in consequence of these blessinffs, tliau 
haveheen saved out oi ihe same nations when deprived 
'of those means, 

A^ow for the sake of illustration, I wish to assume 
for a moment the place of an Arminian, raising his 
objections aod declaimino; against the very same idea, 
{that is, that God deals differently with men,) when 
advanced by Calvinists. And to proceed, I should 
talk thus: — '' Here '\^ partiality — awful, blasphemous 
<loctrine ; when the bible expressly declares that God 
is no respecter of persons. Is it possible that God is 
^ver such a respecter of persons as to «ave one man 
and leave another to perish, who had just as good a 
claim upon the divine mercy? Yet this writer asserts 
in plain terms that he does. 

There are many individuals saved, %vho have the 
scriptures and the preaching of the gospel among iheni, 
when many individuals are lost among the heathen, 
for lack of these blessings : and these same souls, 
which are eternally lost^ wonld have heen eternally 
saved, if God had dealt with them as he did with the 
others who were saved. Horrible blasphemy 1 ! A 
thousand tim.es w^orse than Universalism. How can 
any reasonable man sit under such preaching. 1 be- 
lieve that God is impartial. I believe in a free salva^ 
tion; but this writer advocates a n^jtion tliat is enough 
to make a good man turn pale, viz. that God freely 
^ives eternal salvation to some (for this is the conse- 
quence) while he leaves others justly to perish in their 
sins. What a stain upon the moral character of God, 
who gave his Son to die for all men,- — Besides, here is 
reprobation ; enough to make the ears of a Ghristian 
.tingle. — O leW it not m Gath, as Mr. Wesley says. — 
Here are souls perisjjing eternally for laclc of what 
God gives to others. He excludes them from the 
means which if they had in common with others, they 
would be saved. Does he not say so? Does he not say 
that if the scriptures and missionaries were sent among 
ihem, many more tvould he saved than otherwise — and 
j=et it has been otherwise for nearly two tliousand 



208 LIFE OF RAY POTTER. 

years, with some nations, since the hirth of Christ ; 
while some have and do still enjoy the gospel. O 
this Arminian Free Wili writer — how he" advocates 
wicked partiality. Are not God's ways equal? — I 
would ask this writer if a heathen can help beinir 
born in a heathen land^ — or if it was owing to grace 
already received and improved^ that he, (this Armin- 
ian) was born in a Christian land, where, according 
to Ills own doctrine^ many more w^iil be saved, than 
out of heathen lands. O why do Arminians teach 
the horrible doctrine of reprobation ? While some 
" men enjoy the light of the ** meridian sun'' with a 
" good " guide'' to direct them to a happy home, 
" others are reprobated from these privileges, and 
^' have afforded them only the ^^ rays of the half 
^''formed moon^ lohich now and then appears from he- 
" hind an intervening cloud, or here and there in the 
" high vaidt of heaven, it may he a glimmering light 
'' athwart their dismal gloom," And by reprobating 
them from this glorious light of the sun (the scrip- 
tures) and offices of the guide, many are reprobated 
from heaven ; for many if they had enjoyed these 
means would have been saved that otherwise are 
lost. So it comes to the same thing, as Mr. Wesley 
says. 

O this liorrible Arminian doctrine of reprobation I 
nobody can conceive how many Universalists it has 
made, nor v/hat a stain it fixes upon the moral char- 
acter of God, who sent his Son to die for all (A L L 
don't spell part) and not to condemn the world, but 
that the world through him might be saved. Besides, 
this Arminian Free Wilier teaches personal or partic- 
ular election, and I never could so much as bear to 
hear it mentioned, much more advocated, as he advo- 
cates it. There are, according to his own statement, 
INDIVIDUALS chosen to eternal life, in preference 
to others ; and this writer cannot deny it. Mark now 
liis doctrine is ; that many more will be saved for hav- 
ing the scriptures and missionaries sent to them. — 
But the time long has been, even for thousands of 



LIFE or HAY POTTEK. 200 

j'^ars, that a great portion of the world have not had 
the scriptures ; nay, liave not even heard of them, yet 
«ome few favoured nations have had them, and God 
most cei tainly chose that these should have the scrip- 
,tures, and that those should not have them, and in 
consequence of Ids cJioosing that thes-e should have the 
scriptures, many, yea millions perhaps have been sav- 
ed, while millions among the h^eathens in every age 
have been eternally lost, wJio would have been saved, 
according to this Arminian writer (this Methodist 
or Free Will writer) if they had been dealt with as 
the others were. Now liere is particular election 
with a witness to it, and th^ whole army of Armin- 
ian theologians in the four quarters of the globe 
cannot get clear of the conclusion. I ask, what is 
this but choosing some to eternal life, in preference 
to others, and without any regard to 2vorks of the 
creature, too, as a ground for this choice? For can 
^ man help being born in a Christian land? And is 
it on account of previous good works that we are 
born in a Christian land 1 O no; here is the horri- 
ble doctrine that is so intolerable that a man or a 
good old woTdun can hardly have patience to hear it 
mentioned ! This is the doctrine that drives so many 
to despair. J believe in a free salvation—/ believe 
that God's v/ays are equal — /believe that God takes 
no pleasure in the death of the sinner — / believe 
that whosoever will come, may come. But as for 
these Arminians, Methodists, Free Willers, &c. &c 
they teach personal particular election, and more 
^' eternal election ;" for as Dr. Adam Clarke, Mr. 
Wesley, Mr. Fletcher, and many other principal Ar- 
minian writers say, and indeed every other man of 
sense must say the same, past, present and future 
are with the eternal, omniscient God, one eternal 
NOW. Of course what he does now was present 
in his view long before he created man — and what 
lie does now, it must be he always determined to do 
from eternity. For if God docs a thing, there can be no 
inconsistency nor unrighteousness in h\s previously de- 



210 LIFE OF RAY POTTER. 

termining to do it, and especially in the case before us^y 
where Arminians must own that the determination of 
God does not depend on the determination of thecrea- 
tirre, as they very often make it, but this work or deter- 
mination of God relates exclusively to bringing men 
into existence in one part of the world and another. 
Now surely God determined the work before the crea- 
ture was born, and executed it in bringing some into 
existence in Christian countries and some in heathen 
lands. Now here as Mr. Wesley says, is the " horrible 
decree^'' with all of its concomitant horrors of horrors. 
O, will not these heathens who are lost, who tcould 
have been saved if they had enjoyed the privilege w^ith 
those who are saved, begin to reproach their Maker 
as the author of all their calamities ? will they not call 
him a partial being, and most blasphemously say that 
such a being is an '' inexorable tyrant," as the Armi- 
nian writers geneially represent the character of a 
being who could do as the Calvinists say God does, 
viz. deal diferently with men, although he deals un- 
justly by none ? — precisely what they say themselves, 
what I have shewn that this writer says, and what 
all others of note among them, whose writings I have 
ever perused say — although not directly in the use of 
the same words, yet it amounts to the same thing, and 
dj^they cannot deny it. Now in the foregoing re- 
marks I have assumed the place of an Arminian and 
have expressed something of the same language which 
they use, (although not to the same extent which they 
go, for it almost makes my blood run cold even to re- 
peat what I have for the sake of illustration) when the 
same ideas are advanced by us. This must appear 
plain to any and all who will take the trouble to read 
this short extract which I have made from the Christ- 
ian Advocate; nor is this a solitary instance neither, 
as I have before observed all these writers abound in 
the same absurdities of advancing and supporting an 
idea which they pretend to hate ; and all their labour to 
show that the sovereignty of God argued and defend- 
ed by the apostle Paul in many of bis Epistles, in be- 



LIFE OF RAY POTTER. 2ll 

?>to\ring favours on some, which he withholds from 
others, has reference only to nations, if we admit it, 
it alters not the thing in the least, as 1 have already 
shown by considering this extract from the Christian 
Advocate. It may serve to keep the subject out of 
sight from some who look and examine no further 
than just what their teachers and writers tell them : 
but men of ordinary cajjacity who mean to think for 
themselves will readily see that national privileges affect 
the individuals who compose that nation, or rather 
that a nation is made up of individuals. Arminians 
then, when they cavil as they do, when we "say God 
deals differently with men, condemn themselves, 
and they cannot deny it. This I saw, and could not 
but abhor myself for speaking on the subject as I for- 
merly had done, and still can but be astonished at 
others who appear to be men of talents, declaiming 
from the pulpit and the press against that which they 
nre obliged to allow. But some may say, although the 
Arminians may be obliged 1o allow that God deals dif- 
ferentia/ with men, does more for some than he does 
for others, in consequence of which, some are not 
saved which would have been if they had been dealt 
with as others were, yet they hold that all might he 
saved, if they would, and if any are not it is their own 
fault. And who does not admit this ? The general 
atonement Calvinists admit it, and it can be nothing 
short of wilful misrepresentation for those who are ac- 
quainted with their writings or sentiments to assert 
to the contrary; and those who do not know any thing 
about their sentiments most certainly ought not to af- 
firm what they do not know. But to this point pre- 
sently. 

And to return — I not only saw that the question, 
'* why does one sinner repent and believe the gospel 
and is 'saved, while another freely and voluntarily refu* 
ses offered mercy and urges his way down to ruin, could 
not be answered agreeably with Arminian sentiments, 
but must be resolved into the sovereign grace of God in 
dealing differently with men ; and that this difference of 



212 LIFE OP RAY POTTER. 

dealing was maintained, (although more covertly, ob- 
scurely, and in a way of circumlocution,) by Arminians 
themselves, but I found that the bible was full of proof 
on the subject. And if our blessed Lord ever taught 
any thing clearly, he most clearly, unequivocally, and 
without the least reserve taught it in the parable of the 
supper. " Then said he unto them a certain man made 
a great supper and bade many. And sent his servant 
at supper time to say to them that were bidden, Come, 
for all things are now ready. And they all with one 
consent began to make excuse. The first said unto 
him, I have bought a piece of ground and 1 must needs 
go and see it: I pray thee have me excused. And an- 
other said, I have bought five yoke of oxen, and I go 
to prove them ; 1 pray thee have me excused. And an- 
other said I have married a wife, and therefore I can- 
not come. So that servant came and showed his Lord 
these things. Then the master of the house being an- 
gry, said to his servants, Go out quickly into the streets 
and lanes of the city and bring in hither the poor, and 
the maimed, and the hah, and the blind. And the ser- 
vant said, Lord, it is done as thou hast commanded and 
yet there is room. And the Lord said unto the servant, 
•Go out into the highways and hedges and compel them 
to come in, that my house may be filled. For I say un- 
to you none of those men who were bidden shall taste 
of my supper. — Lnke xiv, 16, 24. Now the question is, 
did our Saviour mean any thing by this parable or not. 
Every one will be ready to say that he meant something 
for it would be blasphemous to say that our blessed 
Lord was engaged in idle talk and vain jangling. What 
does the supper mean? All admit it represents the gos- 
pel. The next question is, does our blessed Lord teach 
by this parable, that he deals differently with those unto 
whom the news of the preparation of this feast or gos- 
pel supper comes, or not. 

Now I think it falls but little short of '^ horrible blas- 
phemy" (as the Arminians say,) to say that he does not. 
The first class were informed that the supper was rea- 
dj — and they were invited to come ; but they were 



LifE OP RAY t»OTTEn. ^iS 

united perfectly in making excuses that they could not 
come ; and the reason why they could not come was not 
because of any lack in the provision which was made, 
nor in the offer of him who made the feast, nor nothing 
out of themselves. They loved other tilings so well they 
could not come; and this could not ^ was nothing more 
nor less than a '' looidd not,''^ Observe what the one 
says who had married a wife — ''therefore I cannot come." 
Why, sir, cannot you come? because you have no legs to 
walk, or no natural powers to obey ? No such thing — 
but because I had rather stay at home with my wife ; 
that is my choice. I hate the man who made the sup- 
per, and the supper too ; but I love sensual pleasures; 
therefore I cannot come. Was this man to be blamed 
or not ? and was the man who invited him justifiable in 
letting him alone and not " bringing^^ him to the feast, 
or not? Now this is the question (and I shall consider 
it more largely presently.) This is a complete repre- 
sentation of all sinners to whom the gospel comes. — 
They all with ONE CONSENT (observe they " will 
it," or choose, or consent) make excuse. But observe, 
the master commands him to bring in some, and to com- 
pel (which amounts precisely to the same thing) some, 
that his house may be filled. And if here is not a differ- 
ence of dealing, I confess that I am utterly unable to tell 
what a difference of dealing is. There never was any 
thing plainer, written or spoken under heaven, in the 
bible, nor any other book. I ask you, reader, if there is 
no difference in asking or inviting a person to come into 
your house, who is totally opposed to coming in, and 
bringing him in, or compelling him to come in ? Let 
candor answer — throw away your prejudices and an- 
swer the question ; and if you do, you must admit that 
there is a great difference. And I ask you if this is not 
the very fact which is taught in this parable? And 
now give Jesus Christ the lie and trample his solemn 
words under your feet, or give up Arminianism? For 
nothing, as I have before stated, was ever plainer. Yet 
notwithstanding this, Arminians strive to argue it away. 
They say this compelling does not mean forcing the 



Sl4 LIFE OF RAV POTTER. 

creature contrary to his will, like tying a man's leg^ 
and hands and then dragging him into the house from 
the streets? Who says it does? I say no such thing. 
I behave that when the sinner comes to Christ, he comes 
us willingly as ever he sinned against him. But how 
does this alter the case '^ Not one whit. It is nothing 
but an evasion, and keeping the truth out of sight. 
The question was, and still is, and always will be, was 
there not a difference of dealing? and did the bringing 
them m^ and compelling them in, let it consist in what 
it would, ANSWER THE PURPOSE IN GET- 
TIJN G THEM INTO THE HOUSE ; AND WOULD 
NOT THE OTHERS WHO MADE AN EXCUSE 
AND WERE LEFT, BEEN IN THE HOUSE IF 
THEY HAD BEEN BROUGHT IN OR COM- 
PELLED IN ? Now here is a place that the Armin- 
ians find in their road that they never can get over, 
round, through, nor under. I do not hesitate to say 
that it completely stops them — hedges them up — and 
spoils their system. And it is notunfrequently the case 
with them, that instead of trying to answer the above 
questions, or deny this difference of dealing, that they 
%vill begin to declaim and rail against this truth, and 
vindicate the cause of those who were first bidden, and 
w^ho all with one consent made an excuse and were left 
to themselves, and turn to and declare that they are not 
to blame ! ! ! O horrible of horribles ! horrible of hor- 
ribles ! Not to blame? And why ? Look at them; 
look at the feast prepared before them ; hear the invita- 
tion given to them, and see what the reason was that 
they did not come, and then justify them if you dare ! 
Pray tell us, had they not legs to come .^ And might 
they not come if they would ? But here is partiality 
jou say ; no more than every Arminian is obliged to ad- 
mit, as I have already shewn in the case of the writer 
from the Christian Advocate &b Journal. There is a 
difference of dealing, and they are obliged to admit the 
same. Not but that ail who were bidden might have 
come if they would? But they could not because they 
WQuld not. And I hope in future to find better businesa 



LIFE OF RAY POTTER. 215 

than justifying them for not coming ; or condemning 
God for dealing differently with others. 

But to proceed, I now obtained a different view from 
what I had hitherto entertained of the moral depravity 
of the unregenerate, or of the reason of their not serving 
God and coming to Christ. The Arminian idea of the 
depravity of man since the fall, as I understand it, was 
** that man could not do any thing acceptable to God if 
he would — that it would be as inconsistent for God to 
command or exhort them to come to Christ without ^2>- 
ing them grace to assist them to come, as it would be to 
chain a man up to a tree, and then command him to 
come when he was utterly unable, although ever so 
willing. They accordingly represent that God has giv- 
en to all men indiscriminately, a measure of grace, in 
order to enable them to come to Christ. I found also 
that the particular atonement Calvinists, or many of 
them at least, entertained the same views of depravity 
with Arminians, although they differed widely from them 
in respect to all mankind's having some saving grace. 
That these are the Arminian ideas in respect to the de- 
pravity of man, I will here shew, by presenting a few 
extracts out of the many which might be made from 
some of their most respectable writers. 

Thus Dr. Clark — " The plain state of the case (he 
says) is this; the soul is so completely fallen that it HAS 
NO POWER to do good until it receive that power 
from on high. But it has power to see good ; to distin- 
guish between that and evil ; to acknowledge the ex- 
cellence of this good and evil (self-contradiction) from 
a conviction of that excellence, hut farther it cannot go." 

And again, the Methodist discipline says, ** We be- 
lieve that the moment Adam fell he had no freedom of 
will left, but that God when of his own free grace he 
gave the promise of a Saviour to him and his posterity, 
graciously restored to mankind a liberty and powder to< 
accept of offered salvation." 

The Rev. Laurence Kean, says — " The sufficien- 
cy of divine grace, as afforded to all, must render un- 
belief and impenitency inexcusable ; as not proceed,- 



216 LIFE OF RAY I'OTTEJ?. 

ing from want of power but from free and stubborft 
rfioice. Without this divine help, the revelation of 
the gospel, though never so clear, would signify noth- 
ing ; all precepts and directions relative to an upright 
conduct, and even the most vehement persuasions to obc' 
dience, COULD HAVE NO FORCE IN THEM. 
For what would it signify to direct the dead, or to 
speak to the deaf." And verj much more he says to 
the same amount. But I need transcribe no more, to 
shew that these writers, (and all others of the same sen- 
timent, which I have ever consulted) agree with them 
cm this subject. I say, I need transcribe no more to 
shew that according to Arminians, " The DEPRAV- 
ITY OF MAN EXCUSES HIM from serving God 
cw coming to Christ, For they declare that if God 
does not in the first place give grace to sinners, *' all 
precepts and directions relative to an upright conduct, 
and even the most vehement persuasions to obedience, 
could have no force in them,^^ Now this notion of de- 
pravity I saw to be as far from truth, as heaven from 
hell, or light from total darkness. 

In the first place, let it be remembered that the mor- 
al depravity of man robs him of no natural poicer — he 
has all the power to serve God which the saints, pos- 
sess, EXCEPTING A DISPOSITION OR INCLI- 
NATION — or, to reduce it to as plain a statement as 
possible, their depravity consists in " hating God," 
whereas holiness consists in loving God. As the 
scriptures say ^' The carnal mind is enmity to God," 
and again, '' love is the fulfiilling of the law." 

Now these are very plain questions, " Is a man to 
blame for hating God, or is he not?" And may God 
with propriety command and exhort a man who does 
hate him with all his heart, to love him with all his 
heart, or not.^ This will settle the controversy. If 
men and devils are not to hlame and do not deserve to 
be damned for hating God previous to grace or gra- 
cious helps being given them, then I afi&rm that there 
is no sin nor sinners on earth nor in hell. But if they 
ure to blame for not loving but hating God and justly 



LIFE OF RAY POTTER, 21 1 

exposed to eternal death on that account, anticedent 
to tlie offer of Christ or of grace given them, then does 
the Arminian notion of depravity and all their decla- 
mation against our ideas (stating that we represent 
God as requiring the creature to do that which he has 
never given him ability to perform) fall under the 
weight of their own absurdities. 

I have already shewn (see pages 108, 109>) the utter 
iijconsistency and profound folly of maintaining swcA 
an hypothesis, that men's depravity excused them from 
keeping the law of God ; but I will continue these re- 
marks a little further, as I consider this an important 
j)oint to understand, in order to our obtaining correct 
views of tlie doctrines of the gospel. I ask the advo- 
cates of that system, if men's depravity excuse them 
from being required to serve God, or in other words, 
to keep the law, what need is there of grace to save 
them 1 surely, they cannot be to hlame ; and will God 
ever damn a soul v/lio has not henn to hlame? No; 
God forbid. Well then, it is clear by this rule, that 
Jesus Christ need never to have come into the world, 
as I have before said ; the depravity or ivickedness of 
men would have saved them ! And the more depraved 
and wicked, the less to blame ! horrible conclusion is 
this ; yet, that it is a fair conclusion from their premi- 
ses they cannot deny. For when we tell them that 
those who were first bidden to the feast, were so des- 
perately wicked, and totally opposed and settled in their 
hatred and enmity to God, that they would not come to 
the feast, and that their state and refusal is but an 
epitome of the state of all mankind before regenera- 
tion ; and also that all mankind with one consent will 
certainly and infallibly refuse to come to Christ, if 
God do not interpose and change their hearts, and 
cause them to be willing to accept of Christ as offered 
in the gospel ; I say when we tell them this, they cry 
out. Well, they are not to blame then 1 Why does 
not God change their hearts 1 or some other language 
alike awful and, I was about to say, blasphemous. I 
cannot say much less of it, for it justifies, in fact, all the 
sin in the universe ; although I charitably hope that 



2 IS LIFE CF RAY POTTED. 

many who thus express themselves, do not see the con- 
gequerices of their system. Wh«it is a man to bhime 
for, if he is not to blame for a had heat^i ; or which i& 
the same thing, a bad disposition, as we sometimes 
term it, or which is the same thing, hating God and 
every thing wiiich is good, lovely, or holy ? 

Suppose, reader, for instance, that you call to mind 
one of the most amiable, holy, virtuous and benevolent 
persons within the circle of your acquaintance, and at 
the same time another person, envying, persecuting^ 
and cruelly injuring him all the days of his life, and 
that too, without the least provocation^ and suppose 
again you should call the wicked wretch to an account 
for his conduct, and ask him why he thus treated that 
innocent good man, and he should answer you thus ? 
Sir, I have got such a had disposition, or heart, that I 
feel altogether disposed to hate every body that i& 
good, and I cannot help hating ancl persecuting him 
w^ith all the powers I possess? Do you think his an- 
swer would be a justifiable reason for his conduct 7 — 
No ; you say out of his own mouth I would condemn 
Jhim — his inahility to love the good man, consiitvtes 
his blame ; and for which he ought to be condemned. 
Precisely so w^ith depraved sinners, their inahility to 
serve God constitutes their blame, it being a moral and 
not a natural inGbility; for mark it, the sum total of 
their inability is their voluntary hatred, or opposition 
to God, and to say that this excuses them, is to ex- 
cuse all the sin and wickedness in the universe. It ex- 
cuses the devil ; for he might plead the same inability. 
It would excuse the Jews for hating, persecuting and 
crucifying the Lord of life and glory. It would ex- 
cuse the wretch, who, to gratify his lust for riches, op- 
presses the poor widow, and robs the orphan of bread. 
It would excuse the man, reader, who has injured you; 
and you are guilty of self -contradiction^ to blame him, 
even if he has followed you with the most cruel treat- 
ment, without the least provocation, for years, and at 
the same time to say that fallen sinners are not to 
blame, and do not deserve (anticedent to grace given 
them) to be damned for not loving and serving Goda 



lAVlE OF RAY rOTTfill. !219 

Or do you think the ever blessed God is less deserving 
of a person's love than yourself? How soon ^re you 
«tirred up and provoked when rnen injure you — when 
5thcy slander jou — -when they wrong you out of your 
just due. How plain you see their blame ; and for 
them to conae to you and tell you that they have a bad 
hearty and consequently love to injurt you, will only 
confirm you in the opinion that they deserve the penalty 
^f the law. Yet depraved sinners freely and volun- 
tarily hate God — break his law, disregard all his pre- 
cepts ; take his name in vain; never thank him for 
mercies ; never call on him to forgive their sins ; im- 
prove the blessings which he confers upon them in 
dishonoring his name ; kill his propliets ; stone his ser- 
vants, and draw the heart's blood of h.is own Son — and in 
^uch a case they are not to blame except God give them 
grace 1 ! 1 O horrible conclusion. Who will stand 
up for God— v/ho will vindicate Ms cause, even to the 
condemnation o^ themselves, and a guilty world besides? 

Observe what the Arminians say — -*' Without this 
Divine help (that is, grace given them) the revelation 
<of the gospel though never so clear, would signify 
iiothinfi:. Jill precepts and directions relative to an tip- 
right conduct, and even the most vehement persuasions to 
4)hedience GOULD HAVE NO FORCE IN THEM." 
As I before said, if this be true, there is no sin in the 
oniverse. If, because men are totally and entirely op- 
posed to God, there can be no force in a precept com- 
pelling him to love HIM, there is no law to guilty 
:sinful sinners and devils — and the scriptures affirm, 
where there is no law there is no transgression. And 
again, sin is the transgression of the law; and con- 
sequently it is plain, according to the Arminian no- 
tion of depravity {or that there is NO FORCE in 
precepts to fallen man to he holy^ upright^ S^c. irithout 
grace being first given them,) that fallen and de])raved 
men are not sinners at all, and most certainly do not 
need a Saviour. These are the consequences of the 
system, and let them deny it if they can. 

Dr. Clark says, *' the plain state of the case is this; 
the soul is so completely fallen that it has 7io power to 
4o good until it receives power from pa high." 



220 LIFE OF UAY POTTER. 

Now the truth is, these definitions of depravity or of 
the fallen state of man, by Arminians, forever carry 
to the mind this idea, that man, in consequence of the 
fallen state which he is in, has lost some natural pow- 
er or faculty of the soul which the law of God still de- 
mands that he should improve ; or at least, that his 
natural faculties have become weakened or debilitated, 
and of course incapacitated to perform their full amount 
of labour, and yet the original law requires the full 
amount, and of course the reasonableness of assistance 
being given in order justly to require the work. Now 
if these premises were true, most certainly the con- 
clusions would be correct. For, to be sure, it would 
be unreasonable for God to require a man to use two 
arms when he never gave him but one, or to use legs,. 
when he never gave him any; or to exercise judgment 
which he never gave him ; or reason, or conscience, or 
memory. But the fact is, there is not a word of trutli, 
common sense, reason nor scripture in the premises. 

The moral law of God never required the exercise 
of any of these faculties which the creature did not 
possess ; nor does the fallen sinful state of man, or his 
inability to serve God, or, as Dr. Clark says, " his hav- 
ing no power to do good," consist at all in the loss of 
any of these powers, or in their being weakened or de- 
bilitated. A man may serve God just as acceptably 
>vho has weak natural powers, as the one who has 
strong ones. This is evident to the common sense of 
mankind. Why this talk about the man's having no 
power to do good, and that it would be unreasonable 
for God, in his fallen state, to require him to do 
good without first giving him grace. All the purpose 
such talk serves is, just to keep the true state of the 
case out of sight. All the power that man, in his fallen 
state, lacks to do good — to keep the law of God — to 
come to Christ, is precisely this, reader — and what, 
you say] This is important, let us have it. Well, it 
is just what I have told you before, but it is of great 
importance, and I wish you to remeniber it. I say, 
then, that all the power that man, in his fallen state, 
la.cks to serve God, keep his law^ ^pm^ to Christ, &c. 



1.TFE OF RAY POTTER. 221 

is the want of love to God ; or in other words, all the 
reason why he cannot do tliese things, is hecause he 
hates God. And as I have already shewn, if he be 
not to blame for hating God, or not loving hijn, then 
he is not a sinner and so needs not grace or a Savionr. 
And why not let these '-justified people alone ?" their 
fallen state will be the means of their salvation ! ! ! 

Now I trast that the absurdities, inconsistencies, self- 
contradictions, contradictions to the bible, of this no- 
tion of depravity are clearly seen by the reader, if 
he is not so PRKJUDICED against the truth that he 
CANNOT see; and if he is, his INABILITY to see, 
so far from excusing him, constitutes his blame ! ! 

Thus I was brought to correct views of the depravity 
of man — that his inability to serve God v/as a moral 
and not a natural inability. And furthermore, I was 
convinced that it is utterly impossible for a person ever 
to understand the doctrines of the gospel clcarlfi 
without making this distinction between moral and 
natural ability — between the servant who has no hands 
or tools to work, although willing, and the one who is 
«o lazy he icill 7iot work. And although it would be 
as utterly impossible to prevail on the latter to work 
as the former, yet while the former would be excusa- 
ble the latter would h^^. justly blameable and exposed to 
punishment. QJ^This is the truth, and you cannot 
■deny it. 

Suppose you had such a servant, robust, healthy, 
and able to do a good day's work, and you order him 
to work in the morning, and in the evening find he hag 
done nothing, and you ask the reason why — «« I am 
so lazy^ sir, (says he,) I cannot ivork.^^ What would 
you say? Very likely you would call him a lazy ras- 
cal, and tell him if he would not work he |should not 
eat, and that it would be quite just for him to starve to 
death." Now this is plain to the common sense of ail. 
And this is the true state of sinners. And they are 
justly condemned — but still God oiFers them mercy, 
exhorts them, invites, all the day long stretches out 
his arm to them, but they ALL WITH ONE CON- 
«ENT MAKE AN EXCUSE. Nor can they throTr 



222 Lirfi OF HAV ro^tfek. 

their guilt upon Adam. God does not condemn then? 
for Adam's sin, although it is admitted there is a 
certain connexion between Adam's first sin, and the 
moral depravity of his posterity. But it is not ad- 
mitted that there is such a connexion as this — *' that 
any man in the judgment ivill he condemned to hell for 
Adam'' s personal sin,^^ Sinners since the fall, are con- 
demned for their own sins. Their hearts, so far as 
blameworthiness is concerned, consists in affections 
or a disposition, or perhaps to speak as correctly, in 
volition or voluntary exercises. The heart of the 
sinner does not consist in *' a great lump''^ of something, 
as many seem to suppose, handed down to him from 
from his progenitors, and placed inside of him, 
and remaining there without his consent— a ^''dor- 
mant lump of wickednesF.^^ — No; but his heart is 
his affections, or his exercises; and of course, his heart 
is his own; and if he would only love God, instead of 
hating him, he would have a good heart instead of a bad 
one. This is truth, plain truth and simple truth — any 
one that can see that two and two make four, it seems 
to me cannot but see it; consequently all the talk of 
sinners, in order to justify themselves, by trying to 
throw the guilt upon Adam, or by asking the question 
who gave me this heart, &c. is only adding dreadful 
iniquity to sin. Their bad heart consists in hating- 
God, and if they do not wish or choose to hate him, 
why don't they love him. Is he not worthy of their 
love ? Their excuses are precisely likej persons be- 
ing in a room, murmuring, complaining, and finding 
fault with their situationt railing against some one an 
the author of their troubles, and being in such a disa- 
greable situation, while at the same time the door 
stands wide open — liberty for them to walk out *' if 
they wiW^ into a most superb palace, yea, earnest invi- 
tations, with an offer of great reward if they will come 
out ; and nothing in the room where they are— nor in 
the palace to which they are invited, nor any where 
else in heaven, nor earth, nor under the earth, to 
prevent them from coming out, only the love and at^ 
tachment to tht room tch^re they arty and about which 



LtFE OP RAY POTTER. 223 

they are complaining and where they freely choose to 
stay ! ! Now how does this look? Yet this is a true 
delineation of the case. And will God's people rise 
up; yea, God's ministers and justify this murmuringT 
God forbid. Notwithstanding this subject in respect 
to mural depravity is so plain, so ^simple and easy to 
be understood, yet I found there were but few that 
seemed willing to understand it. Men will turn and 
shift almost any way before they will see and admit it. 
And I expect one reason is, because it brings the 
blame where it should rest, viz. on the sinner, and 
completely clears the throne of God. And this to 
the unsanctified affections is most intolerably disagree- 
able. But whether we will hear or forbear, this is 
the true state of the case. Men are so totally oppos- 
ed to God and their hearts so fully set in them to do 
evil, that they will not serve God nor come to Christ. 
And it is also as true that he does leave some to go 
their own way — to follow the imaginations of their own 
hearts — to walk in their own ways, and to be filled 
with their oion ways, and justly to perish in their own - 
sins — and let them condemn God in this who dare. It 
is a self-evident fact as it is that he interposes the arm 
of his grace, mercy and power, and for his own sake, 
for his own glory, as a reward to his Son, and for the 
general good of the universe, saves many with an ever- 
lasting salvation. 

And reader if you are an Arminian, before you turn 
away from this with disgust and condemn such con- 
ihict 3.S wicked partiality 3,nd injustice — remember by 
doing so you are throwing dirt in your own eyes — con- 
»demning this difference of dealing when at the same 
time you admit it to be a fact, as f have already shewn 
in respect to the writer in the Christian Advocate and 
Journal, and which very ideas are admitted, advanced, 
and clearly taught by all Arminian writers of note 
which I have ever consulted, and the consequence* 
are the same, amount to the same thing — dealing dif- 
ferently, by saving some and leaving others to perish 
for their dreadful wickedness and sins. 

C^/^This is the truth aud I challenge you to deny it. 



224 LIFE OF RAY POTTER. 

And furthermore, I not only saw that if duy Were 
saved, it would not do to refer it, or the cause of it to 
the creature, and that on this principle not one would 
ever be saved or accept of salvation, but that it must 
he resolved into the sovereign efficacious grace of God 
in changing their hearts, and thus causing them to be 
willing to come to Christ ; but I also saw that this \ery 
idea was taught by the principal Arminian writeis 
themselves, whom I consulted, although in plain ex- 
plicit contradiction to what at other times they advan- 
ced. For instance, in Dr. Clark's Commentary on 
Revelations, 22d chap. 14th verse : '* Blessed are they 
who do his commandments, that they may have a right 
to the tree of life, and may enter in through the gates 
into the city." The Dr. observes, on that part of the 
verse, '' that they may have a right to the tree of life ;" 
that the original is much more expressive, giving the 
original Greek words, and then his own translation, 
" that they may have authority ove?' the tree oflifey An 
authority (says the Dr,) founded on right; this right 
founded on obedience to the commandments of God ; 
and that obedience PRODUCED BY THE GRACE 
OF GOD WORKING IN THEM. Without grace, 
no obedience; without obedience^ no authority to the tree 
of life ; witliout authority^ no right; without right, no 
enjoyment; GOD'S GRACE THROUGH CHRIST 
PRODUCES THE GOOD ; AND THEN RE- 
W^iRDS IT AS IF ALL HAD BEEN OUR 
OWN. 

Thus saith the Dr. — and now let me ask the reader 
what I say in respect to God's being the efficient cause 
of our turning to God, more than the Dr. Why don't 
the Arminians charge the Dr. as representing that 
God compels some men to go to heaven whether they 
are willing or not? Does he not say that the obe- 
dience of the saints is '* produced" by the grace of 
God working in them ? And Avhat do we say more ? 
Let it be shewn. Nor is this a solitary instance of the 
Dr's neither. I could fill a volume by transcribing 
from him and other leading Arminian writers, pas- 
sages of the same import. 



LtFIi OF RAV I^OtTER. 225 

Now, after all this, they most strenuously contend 
that the turning point of salvation with those wlio are 
saved is this, ^^ they improve the grace given them," 
while others do not. Not, they say, that God deals 
differently m more effectually or powerfully operating 
upon their hearts ; but they^ that is of themselves^ im- 
prove the grace given them better ; for tliis must be 
the consequence of their notions, viz. that the unholy, 
wicked, unsanctified heart of one sinner, which they 
acknowledge is desperately wicked and altogether op- 
posed to God, improves the grace of God committed 
to the man, or seed of Divine grace, or gracious assis- 
tance, (sometimes they use one expression and some- 
times another ;) while the unholy, unsanctified and 
desperately wicked heart of another sinner, rejects 
this grace committed to him, or this divine light, gra- 
cious assistance, &c. So that it appears according to 
this hypothesis that the unholy, desperately wicked 
heart of a man is the author of a most invaluable work, 
viz. of improving the grace of God to the salvation of 
the soul ! ! ! No, but they will say, not the heart of 
man in its unsanctified state alone, but by the assis- 
tance which God gives it. But I deny this — for I 
ask, does not the one who rejects have the same assis- 
tance, the same grace committed to him, the same 
Divine light, and rejects these helps ? That i&, his 
unholy and wicked heart rejects these gracious helps, 
while another, whose heart is alike wicked and un- 
sanctified, falls in with this assistance ! So that the 
falling in, acquiescing, or striving with this grace, must 
be something beddes this grace or ^Divine help — 
of course it must be the man ; and as the heart is the 
seat and only seat of moral exercises, it must be the 
heart, so it comes to this ; and, reader, 05^7^^ cannot 
deny it. 

I say it comes to this, according to the Arminian 
theory ; that the heart of man, which the bible affirms is 
deceitful above all things and despeiately wicked, per- 
forms an invaluable work in the salvation of those who 
are saved ; and according to this theory, or if their pre- 
mises are true, might jiistly divide the glory with Jesus 



226 Life of ray fottfift. 

Christ in the lieavenly world ; for according to this 
theory, if the unholy and wicked heart had not improved 
the day of grace and turned to God, all would have been 
lost, notwithstanding the atonement was made and all 
the sufferings of the dear Lord Jesus ! ! ! It is as plain as 
the morning sun that these are the absurd consequen- 
ces of their system ; and not only absurd, but horri- 
bly blasphemous, if stated with a knowledge of their 
results. But I charitably believe that there are many 
Arminians who do not apprehend the consequences 
of their hypothesis, and when not engaged in con- 
troversy nor influenced by prejudice, will admit, as in 
the case of Dr. Clark, whose remarks, some of them I 
transcribed, that the grace of God produces all the good 
which ever was, now is, or ever will be, in any of the 
saints. 

Now this I saw clearly, that God began the work — 
took away the stony heart and gave a heart of flesh ; 
or in other words, produced s^racioui^ or holy exercises, 
or caused the sinner to turn to God. So of course I 
saw, as Mr. Fuller says, that the election which he and 
other divines held to, was not the means of the dam- 
nation of any soul, but the cause of the salvation of an 
innumerable number ; and so far did the Arminian 
notions of election then appear to me from being more 
gracious or merciful than those of the divines mention- 
ed above, that I saw clearly if the Arminian notions 
were true, not one soul would ever reach heaven. — 
For they contend that sinners with their wicked hearts, 
must first choose God before God chooses them ; while 
the otiiers contended that God had chosen to make or 
cause an innumerable number to be holy and happy in 
heaven ; and that there yvas no iriore partiality in this, 
than what the Arminians were obliged to admit, ac- 
cording to their system, as I have already shewn in the 
case of the writer in the Christian Advocate and Jour- 
nal. And according to Dr. Clark, if God by his grace 
produced all the holiness or obedience of the saints, 
most certainly it could not be wrong for him always 
to have determined to do it. If the work was right, the 
predetermination of it must be right. (t/^Tiiis is the 
Itruth and you cannot deny it. 



LIFE OF RAY POTTER. 227 

Moreover I saw that the sentiments which 1 had 
generalij heard ascribed to that class of divines which 
1 have again and again alhided to (Edwards, Bellamy, 
<fec.) in respect to the decrees of God, predestina- 
tion, &c, were as foreign from what their sentiments 
really were, as truth is from error. This I stated in 
the Religious Messenger not long since, in some com- 
munications drawn forth in consequence of an attack 
of a Universalist writer in the "Christian Telescope," 
on a work which I had lately published, entitled, ''A 
Vindication of the Doctrine of the Perseverance of the 
Saints." The Religious Messenger had first recom- 
mended my work and inserted an extract in its col- 
umns. As the communications which finally were 
drawn forth, will serve to close the remarks which I 
think necessary to make in respect to my views of the 
decrees of God, admitting by the way, that I agree 
generally with those writers whom I there undertake 
to vindicate, and as the extract from the work on the 
perseverance of the saints may be, by the blessing of 
God, beneficial to the reader, and as the attack of the 
Universalist is a pretty fair specimen of the manner in 
which they generally treat their opponents, I will here 
insert the whole ; beginning with the recommendation 
of the Messenger: 

''Rev, Mr. Potter's Vindication of the Doctrine of 
the final Perseverance of the Saints, — Of this work we 
took a hasty notice, on its first appearance. From a 
rapid and partial perusal, it was impossible to do it 
full justice. We are now prepared to say that we do 
not know of a treatise written specially on that sub- 
ject, and on that side of the question, to which we 
should so readily refer the inquisitive, for information, 
as to this little volume. 

'* The objections arc met, and the arguments stated 
with a candor, force, and clearness, which make am- 
ple amends for any deficiency in elegance of style, 
which the critic might detect in the composition. And 
we have the satisfaction of knowing that in this opinion 
we are not singular, having heard good judges, of dif-- 
ferent denominations, express similar views. 



S28 LIFE OF RAY POTTER* 

" But whatever difference of seiuiment ti.ere may 
be on the merits of the work, in general, or on the 
main question discussed, there is one topic introduced 
bv the writer, toward the close of his treatise, to which 
too much importance cannot be attached. It is the 
question of the distin<^uisliing characteristics of true 
conversion. To mistake these, is to mistake the whole 
of religion. And to this topic, Mr. Potter has, it is 
thought, done signal justice. If evangelical Chris- 
tians, of all sects, would take pains to he united in the 
truth, on this point, the way might then be prepared to 
become united in the truth, on other points. Differen- 
ces of opinion, on revivals of religion, could scarcely 
arise, or if they did, could be readily disposed of. A 
clear and distinct view of the nature of true conversion, 
would naturally lead to clear and distinct views of the 
proper means of promoting conversions. Scriptural 
views of the one, would lead to scriptural views of the 
other. And in the united pursuit of one great end de- 
finite object, less importance, either by the w^ay of ap- 
probation, or censure, would be given to the circum- 
stantial appendages to revivals, which neither prove 
or disprove their genuineness. Christians would be 
more united : opposers less audacious ; and delusions 
less frequent. On these accounts we could wish the 
work of Mr. Potter (were it simply for the sake of 
what is comprised between the lO'id page, and the 
close) w^ere in the possession of every Christian min- 
ister on the continent. We present our readers M'itli 
an extract from that portion of the work, of which we 
have been speaking, which will be found on our first 
page." 

^^ Extract from the Rev. Ray Potter's Vindication of the 
Doctrine of the Final Perseverance of the Saints;" 

" See that your own heart does not deceive you by 
mistaking that to be true love to God, which in truth, 
is no such thing. 

"A young man was in great distress of mind, re- 
specting his state, he felt himself to be in danger of 
eternal damnation ; the wrath of God abiding upon 
him, and unless he soon found mercy through a Re- 



LIFE OP RAY POTTER» S29 

deemer, expected he must be miserable forever. He 
also felt wholly opposed in his heart, and unreconciled 
to God for thus bringing him into the world, so that 
there might be a possibility of sinning against him and 
consequently being miserable to all eternity. In this 
state, he continued for a long time, until it so happen- 
ed that he went to hear a Universalist preach, who 
told him all was well, that God would save every body, 
and of course him among the rest, and then he loved 
God exceedingly and with a rapture. Now was this 
the love to God which is produced by regeneration? 
So far from it, the young man would still have hated 
God, if he had still believed that he would have pun- 
ished impenitent sinners forever. But his love was 
altogether selfi»li (and who is there among all the sin- 
ners in the universe, that do not love themselves) and 
proceeded entirely from a mistaken view of God's 
moral character. The Universalist minister had pic- 
tured to his mind a God, who suited his unregenerate 
and carnal heart indeed ; a God after the very image 
of his heart ; and so he loved his God most dearly, 
when at the very same time he hated vvith his whole 
heart the holy sin-avenging character of the true God, 
In regeneration, ' WE' are changed and reconciled to 
and brought to love all the attributes of God, but false 
experiences and the love to God, of which I have been 
speaking, are founded in ' changing the glory of the 
incorruptible,' and Holy God, into a being who to the 
eternal loss of all holiness and righteousness in his own 
character, must pay adoration to us. 

'* JNbv* there are very many, perhaps, who would be 
forward to exclaim, in respect to the aforementioned ex- 
perience, delusion ! delusion ! the young man is yet in 
his sins ; and at the same time are deluded in the very 
same way. I say in the same way, not because they 
have obtained relief from embracing the views of Uni- 
versalists, but because their religion is altogether a sel- 
fish religion, and their love to God founded in the belief 
that God pays (if I may so ^^Q?i\i) particular attention to 
themselves. Thus a young man was in great distress ef 
T 



2^0 LIFE OF RAY POTTIK* 

mind, condemned for his sins, he felt the wrath ofGrod 
abide upon him, and if he did not soon obtain forgive- 
ness of his sins through a mediator, he must be misera- 
ble forever. Horror filled his mind by night and day, 
and at the same time, he felt totally unreconciled io God, 
and could 5ee no beauty in his holy moral character, 
but in his heart was opposed to God^s holiness^ or justice, 
" After continuing for some time, in this dreadful dis- 
tressed state, he imagined that his sins were forgiven 
him. He tJioiight or it seemed to him he heard a voice 
saying to him that this was the case, and then directly 
he loved God most ardently ; then he was enraptured 
with love to God. But why does he now love God ? 
Is it because his heart is changed^ and his mind illu- 
minated by the Holy Spirit, so that he Sees God's holy 
character in its native beauty, and by thus seeing, ad- 
mires, adores and loves it for what it is, considered in 
itself? Or by thus beholding, is changed into the same 
imager and is thus reconciled to God's real character; to 
all his attributes? I say does his love to God proceed 
from this view of his character 1 No, he loves God 
solely and entirely because of the respect which God 
pays to his own self. He thinks God has forgiven his 
sins, and therefore he will love him now. And this is 
the only reason lohy he loves him. Now this delusion is 
exactly of the same nature with the other, which we have 
noticed, and still a great deal more specious ; because, 
verily the subject of it has no idea of being a Universal- 
ist, he really believes God will punish impenitent sin- 
ners, but as he thinks God has had mercy on him, he 
loves him for this to be sure ; but at the same tHhi^ if he 
did not feel very sure that he should escape the justice 
of God, he would hate him with all his heart, although 
he were still the same God, and however so justly ex- 
posed to his wrath by transgressing his law. Now ob- 
serve, in true conversion, or the new birth, there is that 
work of the Holy Spirit slaying the enmity of the carnal 
mind which has existed in it, in respect to God's holi- 
ness, reconciling the subject of it io God's will; causing 
him to be at peace with God (and feeling this peace in 



LIFE or RAY POtTER. 231 

his soul) and also that work of the Holy Spirit illumina- 
ting his hitherto dark and benighted mind to see the 
beauty of holiness, to admire Gocf's holy character, and 
consequently to love him for what lit is, considered in 
himself. And I beiieve that the subjects of true regen- 
erating grace are frequently so taken up at the time of 
the work's being accomplished on their heart, with this 
view of the loveliness of God^s moral character^ and 
beauty whicli there is in holiness itself^ that they scarce- 
ly think of themselves, many times not once thinking at^ 
f Ac time that this is religion, or that their sins are for- 
given* They {q^\ at peace with God, they are willing 
to be in his hands, they see and understand^ that God is 
holy, just, and good, and they admire and love his law^ 
as a transcript of his holy character, although it con- 
demns to death every transgressor, 

'^God seems to them just as he should be in all his 
%vays, and all his works, and it is not unfrequently the 
case that all animate and inanimate creation seem to 
them to conspire together to declare his goodness,— 
And now does this love to God proceed from the same 
source as in the other instances which we have men- 
tioned 1 By no means." 

FROM THE MESSENGER. 

^^Christian Telescope, vs. Rev. Mr. Potter's Book. 

*' A small work having lately appeared in favour of 
the doctrine of the Final Perseverance of the Saints, 
written and published by the Rev. Ray Potter, a Bap- 
tist minister of Pawtucket, and being well pleased 
with the publication as to its leading tendency and 
design, and having also a good opinion of the author 
as a man of piety and usefulness, who is moreover 
one of our steady friends and supporters, we took the 
liberty not only to announce the work in common 
form, but to make an extract from its pages; and had 
no apprehension in this land and age of freedom, that 
we should expose ourselves to the sneering reprehen- 
sions of any of the editorial fraternity. We have 
done in this case, what all conductors of public prints 
are constantly doing, in favour of the writings and 
fientiments of thosie with >yhora they symbolize in their 



233 LIFE OF RAY POTTER. 

formulas and opinions; and of course we have no apol- 
ogy to make for our conduct. Such being the facts of 
the case, we are not a little surprised to see an article 
ia the Christian Telescope, of which the following is 
a part : 

"inspiration corrected. 

^' Mr, Editor — Tn perusing the Rhode-Island Relig- 
ious Messenger, of the 31st ultimo, we were not a little 
surprised at the sentiments of an extract from a book 
recently published by Rev. Ray Potter, of Pawtucket. 
We had supposed that modern Calvinists had become 
more cautious than their predecessors, in publishing 
the unreasonable and offensive parts of their senti- 
ments to the world, however they might cherish the 
belief of them in secret. But Mr. Potter has had less 
experience than many others in what is supposed to 
relate to the best policy in such concerns, and there- 
fore, publishes their sentiments without reserve. We 
do not regret that he has done so, as it affords an op- 
portunity for comparing an important item of their 
faith with the language of divine inspiration. "^ ^ ^ 
If the statement of Mr. Potter is to be believed, both 
the prophet of God and the apostle of Jesus Christ 
were deluded and blind guides! And Mr. Potter stands 
forth, the champion of Calvinism and the correcter of 
inspiration! We should think that some of this gen- 
tlemans's friends might be well employed in whisper- 
ing to him the necessity of a little more modesty than 
to attempt to correct the sentiments of inspirations. 
We would by no means cast reflections upon the gen- 
tleman for any apparent mental disability; but for 
rashly condemning a plain sentiment of the bible, be- 
cause it cannot be made to harmonize with the absur- 
dities of Calvinism : and the same time, hint to his 
brethren or the editorial corps, the hazzardous exper- 
iment of making such senseless bantlings their own 
by adoption.'' 

*' Now we complain of a certain something in the 
temper and phraseology of this quotation which is 
unbecoming gentlemen and Christians, who mean to 



LIFE OF RAY POTTEiEt. -233 

maintain towards each other habits of a kind and dec- 
orous nature. Unless we are much mistaken in our 
constructions, the Telescope has thus thrown the 
gauntlet for a war, which we shall certainly decline; 
as we are determined that our publication shall not 
be justly ranked among the belligerent powers of the 
day ; it has also assumed a tone of dictation as to our 
selections, and indulged in terms of ridicule towards 
both Mr. Potter and ourselves, which we should not 
expect to have met with in a paper conducted by men 
of talents and fairness. We shall begin to think that 
their professed opponent does not deal altogether in 
caricature, in his representions of their modes of ar- 
gument. 

" The article, it is true is professedly the work of a 

correspondent, but we strongly suspect it might have 

roperly come under .the head of editorial matter; and 

we are confident we are not alone in our conjectures. 

" If the writer, whoever he may have been, wished to 
attack Mr. Potter, or his arguments, as his work is 
before the public, and is circulated freely, why did he 
not commence it upon that alone, v/ithout drawing us 
into^the contest? And if the strictures are really the 
work of some controversial contributer, why do not 
the conductors of the Telescope, if they intend to sup- 
port the character of impartiality, admit Mr. Potter to 
make his defence, and correct the false reasonings of 
the piece against him, which we are informed they 
have failed to do. 

" Nothing more on this will be said by us. Mr. Pot- 
ter must, of course, have room in our columns, should 
those of the Telescope continue closed against him.'' 

FOR TUE MESSENGER. 

" Ansicer to ^ Fortius. "* 
Mr. Editor — In perusing your paper of the 26tli 
lilt. I observed with pleasure, a few pertinent remarks 
on a communication in the Christian Teslescope of 
Sept. 29th, headed * Inspiration Corrected,' signed 
* Fortius,' and containing strictures on an extract from a 
work of mine on the ^Final Perseverance of the Saints^^ 
T2 



234 LIFE OF RAY POTTER. 

which you were pleased to make in your paper of 8 1st 
Aug. I also tender my acknowledgments for the 
privilege which you have there offered me of making 
my defence in the columns of the Messenger, should 
those of the Telescope continue closed against me. I 
made application to reply in the columns of the Teles- 
cope soon after noticing the communication of ' For- 
tius,' complaining that he had misrepresented the ex- 
tract, had stated that I had written that which I had 
not written ; and that he had done this in his commu- 
nication more than thrice ; which I held myself bound 
to make appear, if I might but have the liberty to an- 
swer for myself. But silence has ever since reigned in 
the Telescope, so far as it respects this subject, and I 
must say, that if there were no other vehicles of truth 
than such publications that error would forever reign 
too. Perhaps the Telescope has had so much to do of 
late in detecting the orthodox dishonesty in their 
missionary movements, in trying to send the book of 
God where it is not known, and their duplicity and 
Priestcraft in religious revivals, that in other matters 
it could not find time to publish the truth nor to correct 
misrepresentations after they were numerously insert- 
ed in its columns. Would it not seem more congru- 
ous with ' universal benevolence^ to attend a little to the 
latter, rather than bestow all their labour on the for- 
mer? 

^' The extract which has been misrepresented, and 
then ridiculed in the Telescope, is from that part of 
my work on the Perseverance of the Saints, where I 
have endeavored to warn the reader of the danger of 
delusion in religious experience, or of taking that to 
be true love to God which in truth is no such thing. 
In order to make it appear plain that such a self-de- 
ception is possible, I have given a specimen of two dif- 
ferent ways, by which persons were in danger of be- 
ing led to the same fatal place, and thereby mistake 
that to be a holy exercise, or true love to God, which 
is nothing but selfishness, and might be found in tho 



LIFE OP RAY POTTER. 235 

h^art of the most unsanctified and wicked man on 
earth. 

'* * A young man was in great distress of mind, re- 
specting his state, he felt himself to be in danger of 
eternal damnation ; the wrath of God abiding upon 
him, and unless he soon found mercy through a Re- 
deemer, expected he must be miserable forever. He 
also felt wholly opposed in his heart, and unreconciled 
to God for thus bringing him into the world, so that 
there might be a possibility of sinning against him, 
and consequently being miserable to all eternity. In 
this state, he continued for a long time, until it so hap- 
pened that he went to hear aUniversalist preach, who 
told him all was well, that God would save every body, 
and of course him among the rest, and then he loved 
God exceedingly and with a rapture. Now was this 
the love to God which was produced by regeneration? 
So far from it, the young man would still have hated 
God, if he had still believed that he would still have 
punished impenitent sinners forever. But his love was 
altogether selfish (and who is there among all the sin- 
ners in the universe, that do not love themselves) and 
proceeded entirely from a mistaken view of God's 
moral character.' " 

" Now Fortius, in his communication, asserts that I 
acknowledge that this person loved God : and triumph- 
antly boasts that I recommend the preaching of Univer- 
salists as being of incalculable service in bringing poor 
perishing and trembling sinners to the knowledge and 
love of God. To make this appear, he proposes to 
transcribe a part of the extract ; in doing which, he 
leaves off at an ironical expression of mine concerning 
the person's exercise, viz. *' then he loved God exceed- 
ingly and with a rapture ;" and from that assumes the 
ground that 1 admit that he did really love God with 
that love which is required in the first great command- 
ment of God's law Now Fortius must have known 
that I acknowledged no such thing, but that the 
whole of that pari of the extract relating to the person 
here mentioned, went to prove that he still hated God^ 



236 LIFE OF RAY POTTER. 

which the reader will observe by noticing it as transcrib- 
ed above. What does Portius mean, when he says, 
*' and this unfortunate Apostle and all his brethren, tcere 
involved in fatal error and delusion, and probably left 
the world in carnal security^ Is this an ironical ex- 
pression ? or would Portius consider himself well used, 
for any one to state this as his real sentiment concern- 
ing the Apostle's state and exercises? But he takes an 
ironical expression of mine in the extract, as my real 
sentiment^ and as something which I had admitted ; and 
from premises thus established, he draws conclusions to 
the length of half a column. It may be thought rather 
severe on Portius that I should say he must have known 
that he was misrepresenting the sentiment of the ex- 
tract ; but as there is not " aiiy apparent mental disabili- 
ty^'* in the gentleman, and as he has also virtually ac- 
Icnowledged the fact, I see no impropriety in the lan- 
guage. For observe, what does Portius himself say, af- 
ter establishing the premises and drawing the inferences 
above mentioned '? This is his language : — '' Now ac- 
cording to Mr, Potter, all this is false experience, 
carnal and selfish love^ Portius therefore knew that 
my btatement was that the person's experience spoken 
of was a false experience, and that all the love which 
he had was carnal, selfish love ; yet behold him a few 
lines above stating directly to the contrary of this, and 
from thence arguing that I condemn that lore to God 
spoken of by the Apostle John ! 

*'But is this all? If it were, his communication 
would seem more tolerable than it does in its present 
shape. 

^^^The second example (says Portius) ivhich he pro- 
duces of false experience, is the case of an Arm'n' 
tan,' What could induce Portius to make this state- 
ment? Has he any foundation for it in the extract? — 
None at all ; and yet he has made it three times, in writ- 
ing thirteen short lines. I have said no such thing, nor 
have even intimated any such thing as Portius here 
assserts that I have. The very impression which this 
statement of ** Portius" is calculated to make on the 



LIFE OF RAY POTTER* 237 

mind of the reader of his communication, is that I have 
condemned all Arminians as having nothing but a false 
experience, than which nothing can be more foreign 
from the truth. In the course of my work, I have re- 
peatedly stated that I believe many who hold this senti- 
ment speculatively, are real Christians ; and in giving 
this ' second example' of false experience, I say noth- 
ing about Arminians, nor that they were more likely to 
be deceived in the way which I there stated, than any 
other denomination. The way of deception which I 
there alluded to, was for a person to imagine his sins 
forgiven when they were not, and so loving God solely 
because he supposed God had mercy in particular on 
him. But Fortius says that this second example is the 
case of an Arminian. An indefinite expression. I 
wonder if Fortius will accuse me now of attempting 
to ' correct inspiration,^ merely because I stand up in 
my own defence, or rather in defence of truth, and 
show the public, that he has disobliged (I must use 
moderate expressions with this gentleman) the truth, 
three times, in the course of thirteen short lines of the 
Telescope, and also that the rest of his piece (to use 
his own moderate phrase) is nothing but ' senseless 
bantlings.' The whole drift of my remarks in the 
extract is to show that the real Christian does not love 
God 5(?/€^y on account of favor shown to himself , hut 
for what he is, considered in himself; nor is there one 
word to be found in the extract from which a fair in- 
ference could be drawn, that I condemn gratitude to 
God for personal blessings, yet Portias would fain 
represent me in this point of view, and as condemning 
the exercises and expressions of the Prophet of God !! 
Is this the vindicator of universal benevolence 1 And 
is this paper, which admits such communications, in 
which ihe truth is repeatedly ^disobliged,^ and then 
refuses to admit an answer, the paper that watches, as 
with a vulture's eye, the movements of the orthodox 
in their Missionary exertions, in trying to carry the 
* Book of Truth' among the heathen ; and is also 
so careful to warn the public of the duplicity and 



23S LIFE OF RAV POTTfiR. 

priestcraft of the orthodox in religious revivals, where 
they are instrumentally bringing sinners to the knowl- 
edge of the ** Truth!" — No doubt, for the spread of 
the truth must be exceedingly disadvantageous to such 
publications. O ye physicians, heal yourselves ; then 
will ye see no cause, under the sun, to Avrite down 
the exertions of God's people in trying to evangelize 
the world, nor of these ideas advanced in the extract 
from my book. 

RAY POTTER. 
PawtucJcet, Oct. 19, 1837." 

Inserted in the R. I. Religious Messenger, Janua- 
ry 4, 1828. 

'* FOR THE MESSENGER. 

" Mr. Editor — Having paused for a reply to my 
communication in a late number of the Messenger in 
answer to * Fortius' of the Christian TesJescope of 
September 20th, and hearing nothing from him in 
vindication of his remarks or acknowledgment of his 
errors, I beg leave to offer a few more thoughts in re- 
lation to the subject. I know it to be a common course 
with Universalists, and particularly with their theo- 
logical publications, when they are promptly met and 
confuted in controversy, and when their sophistry and 
duplicity are exposed by their opponents, to immedi- 
ate resort to ' silent contempt.^ This is their impene- 
trable fortress. No sooner is their own likeness shown 
them, than they take umbrage at the sight, (and this 
by the way is not very remarkable) find fault* with the 
cpmmunications of their opponents as being too ex- 
ceptionable for publication in their own periodicals, 
and if published in others, too scurilous to deserve their 
notice. Now the serpent is more subtle than any 
beast of the field, and thus we have a specimen of his 
artful cunning. This undoubtly is the easiest way for 
them to answer their opponents. 1 made application 
to answer in their own columns, and pledged myself 
to show that 'Fortius' had misrepresented me. But 
what answer? Why ' silent contempt.'* I did reply in 



LIFE OP RAY POTTER. 339 

the Messenger and showed the public that ' Fortius' 
had disobliged the truth three times in writing thirteen 
short lineSf and in fine that his whole communication 
was a tissue of misrepresentation. And what answer? 
The same, Mr. Editor, ^silent contempt,'* 

" ' And one of the multitude answered and said, 
Master, I have brought unto thee mv son which hath 
a dumh spirit, 

" ^And wheresoever he taheih him he teareth him;andhe 
foameth and gnasheth with his teeth^ andheinnethaway,'^ 
O that the dumb devils were cast out of 'Fortius' and 
the Telescope, that they might speak and confess their 
sins ! 

"Now why did * Fortius' notice me in the first place? 
He must either acknowledge that I deserve notice, or 
that the columns of the Telescope have been filled 
with ' tares' and sold for ' wheat.' Does the Telescope 
mean to deal thus with its patrons? I insist upon 
it if I do not deserve notice, the Telescope has been 
selling chaff for money. This I should think as 
wicked as to send men of God among the heathen 
to show them the way of salvation. O, these guar- 
dians of the public weal, they ought to have the 
seat of Mr. Justice Story, without delay. Consid- 
ering their unwarrantable attack, together with their 
subsequent course, it is probable 1 have erred in 
not rebuking them more sharply. But as I would 
wish to avoid every thing which looks like retalia- 
tion or revenge, if I err, I choose that it should be 
on the side of moderation. In a future No. Mr. 
Editor, with your permission I shall attempt to show 
why the words Calvinism and Calvinists are so fre- 
quently used in the communication of * Fortius' and 
why he represents me as saying that the second 
example of false experience was that of an Armini- 
an. This I shall do however without any particular 
reference to these silent gentlemen, but because I 
think reniarks may be made in relation to these sub- 
jects deserving public notice. Ray Fotter. 

Paictucket December 27, 1827." 



240 liFE OF ftAY POTTER. 

" FOR THE MESSENGER. 

'' Mr Editor — In my communication of the 28th ult, 
I promised to consider the subject and endeavor to show 
the probable reason why ' Fortius' in his attack upon 
my book has so freely used the words Calvinists and 
Calvinism, and why he represented me as saying that 
the second example of false experience was that of an 
Arminian. I will now redeem that promise. Univer- 
salists^ and perhaps others, have raised a fabric of most 
frightful and fiend-like aspect, in view of the world, 
which they have painted as black as the blackness of 
darkness could make it, and named it ' Calvinism.' — 
The main pillar of this palace of Beelzebub is 'that 
God has decreed from all eternity that men should act 
wickedly, although they might at the same time he evtr 
so willing to act righteously and then punish them to all 
eternity for doing that which they could not help doing, 
notwithstanding they were entirely icilling to have acted 
differently , if they couldJ* This pillar is marked the 
' dire or horrible decree.' I shall not have room to give 
the inscriptions entire of all the timber in this edifice, 
but I v;ill mention enough to frighten Beelzebub him- 
self, although there can be no doubt of his being the 
master-workman in its construction. Accordingly one 
stick represents ^ God as making men on purpose and 
for no other end than to pour out his wrath on them to 
all eternity.' Another ' that God is the sinful author of 
all moral evil' — another ' that he is a partial Being or 
wicked respecter of persons' — another ' that he is a vin- 
dictive tyrant' — another ' that he compels some few to 
go to heaven, although they are very unwilling to go.' — 
These are some of the beams of the house, and it is 
braced up well with the same kind of stuff . Now this I 
say is named ' Calvinism,' or in other words, it is said 
these were some of the theological ideas of Calvin. 

" Admit for a moment that Calvin did hold sentiments 
like these, and published them to the world, yet he 
might at the same time hold and publish othe'rs as true 
as the word of God itself, yet how convenient it is for 
those who wish to prejudice the minds of the unaus- 



LIFE OP RAY POTTER. 241 

pectirig against said truths to represent them as being 
lield by John Calvin who burnt Servetus ; that they be- 
long to this horrible system of ^ dire decree,'* or in other 
words, thai they are a part of the timber which the devil 
has framed into the castle mentioned above, on purpose 
to shut up poor sinners in despair. This I say is a very 
convenient, short and easy way to keep men in darkness 
and from knowing the truth as it is in Jesus, and per- 
haps the great adversary of souls in conjunction with his 
kindred spirits never invented one more efficacious. It 
undoubtedly has ruined its hundreds of thousands, and 
bids fair to lead as many more along the road of error 
down to ruin and irremediless wo. 

" Having drawn this picture of what they are pleased 
to call ' Calvinis'n,' the advocates of error and false doc- 
trine have only to represent any truth which they wish 
to oppose as being connected with this system, and lo ! 
the work is done for thousands. They dare not look at 
the sentiment advanced, be it ever so scriptural or rea- 
sonable, lest in approaching it they get entangled in the 
' horrible decree of doing wickedly,' although eversowil- 
ling to be holy ; of being obliged to go to hell, although 
ever so willing to serve God and go to heaven, or of be- 
ing compelled, contrary to their will, to bless and 
praise God forever in his kingdom ! ! I am not able 
to say what Calvin believed or wrote, having never 
read his Institutes, or but a very few pages of them in 
my life ; yet I do not believe that his sentiments (al- 
though he might have held some errors) were what 
they are frequently stated to have been by Universal- 
ists and others who have made his system of divinity a 
subject of severe animadversion, and have reprobated 
it as coming immediately from the regions of dark- 
ness. Be that as it may, it no way aiFects the senti- 
ments vindicated in my work on the perseverance of 
the saints. Those sentiments are drawn from the in- 
spired volume, written by prophets, evangelists and 
apostles, long before Calvin or Luther were born. — 
Having in the days of my^outh suffered much on ac- 
count of the misrepresentation of things stated m the 



2?* 

» 

2^*3 LIFE OF RAY FOTTEK, 

foregoing, I have been determined, since being ap-^ 
prized of the deception, to fearlessly search the word 
of God, and believe what I find there written, and a* 
fearlessly propagate what I believe to be true. It ap- 
pears to me evident that ' Fortius' made the statement, 
'that the second example of false experience which I 
had given was that of an Arminian/ on purpose to 
carry to Arminians the idea that I considered them all 
as totally destitute of true religion. I have a right to 
draw this inference, and I believe every unprejudiced, 
candid reader would draw the same. Although it i» 
acknowledged that the doctrine of the saints' perse- 
verance is an Anti-Arminian doctrine, yet in discus-^ 
sing the subject in opposition to their creed, I have no 
where represented them as not being pious ; but, to 
the contrary, have frequently stated that I believed 
many of them to be real Christians. But ' Fortius,' 
fearing that his ' scare-crow'' word ' Calvinism,' would 
not effect all he wished concerning the extract, con- 
cluded undoubtedly to enlist the prejudice of Armin- 
ians against it, by the misrepresentation alluded to» 
Jn a future number, Mr. Editor, with your permission, 
I will shew that whatever may have been the theologi- 
cal sentiments of Calvin, yet the offensive and disgust- 
ing ideas which are exhibited to public view as being 
the fundamental principles of his creed, are no more 
applicable to many writers on polemical divinity, who 
have been called Calvinists, than the character of an 
honest, fair controversial writer belongs to 'Fortius.' 

RAY FOTTER. 
Pawtuchet^ January % 1828.^^ . 

FOR THE MESSENGER. 

" Mr, Editor, — In my communication of the ISth 
ult. I proposed to show in a future No. of your paper 
* that the offensive and disgusting ideas which are fre- 
quently exhibited to public view as comprising the 
system of Calvinism^ are no more applicable to many 
writers on polemical divUlity who have been called 
Calvinists, than the character of a fair honest contro- 



1.ITE OP RAY POTTER. 243 

Tersial writer belongs to Portias, who figured in the 
Christian Teles<:iope sometime in September last, in a 
commnnieation ahnost ' Universally'' destitute of truth, 
in relation to a work published by me on tlie Saints' 
i>erseverance, ^rhis has been deferred, not because it 
is a work which required much meditation or time to 
prepare it for public inspection ; but because other 
engagements, and particularly an attention for no 
«mall part of the intervening time between my last 
communication and the present moment, to what Uni- 
versalists would probably term mad excitements have 
prevented. ]^j the way, 1 would remark that where I 
have witnessed religious excitements and a revival of 
God's work, Universalists have generally appeared 
raving mad; especially when numbers have forsaken 
their ranks, renounced their soul-deceiving doctrines, 
and come over to the side of truth. If this is their 
meaning when s^^eaking oi mad excitements^ I acknowl- 
edge they should have credit for speaking the truth 
once; for of all the mad-men I have ever seen, Uni- 
versalists, in time of a genuine revival of religion, L 
think exceed. But to return — my object as will rea- 
dily be perceived, is not to defend the sentiments of 
all who are, or have been called Calvinists. This 
would he undertaking to defend point-blank contra- 
clictory systems ; fur although, ail who have been de- 
nominated Calvinists, may have held some gospel 
truths in which all have agreed, yet they have as wide- 
ly differed in respect to other points, and indeed in 
respect to the fundamental principles of their systems, 
as each one of them differed from the Universalists. 
It is therefore unfair to take the unreasonable and un- 
scriptural sentiments of one man and apply them to 
another, merely because the two were agreed in some 
other things. But this has been the course pursued 
fey many, as I mentioned in my last communication. 
Some who have been denominated Calvinists, have 
contended that the moral law of God has been done 
away by the death of Christ in respect to its demands 
mi the elect — others denominated Calvinists, believe 



244 LIFE OF RAY POTNER. 

that the alonement is not general in its nature, but 
limited to the elect, and consequently — that the offer 
of salvation cannot consistently be made to all sinners 
indiscriminately, that sinners have not natural ability 
to serve God, making them like stocks and stones. 
But there have been many writers on polemical divini- 
ty in different ages of the church, who, while they may 
have agreed with divines holding the above mentioned 
sentiments in some other respects^ yet have differed 
from them materially in these and other fundamental 
points of doctrine, which might be mentioned. These 
have also been denominated Calvinists. So we see 
the word ' Calvinism' is an ambiguous phrase when 
applied to theological opinions, and that there is noth- 
ing definite in the word any farther than this ; some 
controversial theologians make it a rule to use the 
phrase as a death warrant to serve upon their opponents 
when they cannot confute them by scripture or fair argu- 
ment; for they have so fitted out the term with horns and 
claws externally, malice, inexorable tyranny and every 
^other hateful disposition, internally, that it is enough 
with many readers and hearers, only to call a man a 
Calvinist, and you may be assured they will never 
come near enough to him to examine his sentiments 
candidly for fear of getting horned, or clawed or poi- 
soned by this hydra- headed monster. It is not for the 
word I w^ould contend, nor as J before observed for the 
sentiments of very many who have borne the name, 
but would endeavour to sliow that the sentiments of 
others who have also borne the name are, generally 
speaking, congenial with truth and altogether differ- 
ent from what they have frequently been represented 
to be. I would not pretend that this class of writers 
have been infallibly correct in every jp articular, as that 
we are to take any uninspired writer for our standard 
in theology, yet I believe they have come very near the 
truth in their illustrations of scriptural doctrines, and 
if their works were read without prejudice I have no 
doubt would be a great help to those who are enqui- 
jing to know the truth. as it is in Jesus. Those UAto 



ITFE OF RAY POTTEH/ 245 

wliom I have all alono^ alluded, are such men as Presi- 
dent Edwards, Dr. Bellamy, Rev. Andrew Fuller, and 
many others which might he mentioned, of the same 
stamp. Now what were the sentiments of these men 
and hundreds of thousands of others who have agreed 
with them generally : let us glance at them for a mo- 
ment, and we shall be able to see how unjustly those 
disgusting ideas have been applied to them by many 
who bein^: unable to contend with them on the field 
of fair argument have resorted to slander, in order to 
vanquish them." 

"What does this class of theologians teach respec- 
ting the * dire decree?' Do they teach that the Great 
Supreme has bound the intelligent, intellectual beings 
whom he has made ; or rather a part of them, by 
chains of fatality, to sin againt him contrary to their 
oivn choice^ and then that he punishes them for doing 
what they could not help doings provided they were 
ever so willing to have done differently? Or, rather, 
do they teach that God's decrees rob man of his free 
moral agency, or deprive him of perfect liberty, in 
acting just as he chooses to act 1 No such thing : this 
is no part of the system of Divinity vvhich they teach ; 
and never was there, perhaps, a tuoie foul aspersion 
than this cast on any person's sentiments. To the 
entire reverse of this, they declare, that sinners, in 
sinning, act precisely as they choose to act ; and if 
they do not act as they choose, they are not blame- 
worthy ; and that saints also act as they choose ; thus 
attributing the most perfect free moral agency to men 
and angels which can be conceived of; for what more 
can be asked for to constitute free moral agents than 
the privilege of acting as they choose ? and where is 
the impropriety or injustice, inexorable tyranny or 
malicious cruelty, in punishing free moral agents for 
those sins which they have freely and of their own 
choice committed. Now whatever else this class of 
Divines and Christians believe in respect to the Di- 
vine Decrees, they do not believe that they interfere 
with man's free moral agency. This they most e?:- 



246 LIFE OF RAY POTTER. 

plicitly avow. Are they not as worthy of credit as 
other controversial writers or speakers ? Why not 
believe them, when they solemnly and unequivocally 
avow their sentiments 1 But, say some, these horri- 
ble ideas are the consequence of their notions in 
respect to God's predestination of moral evil. To 
which I answer : — if these disgusting ideas are a fair 
inference, or a legitimate consequence, of any notions 
of this class of theologians respecting the decrees of 
God, then they are a fair deduction from the senti- 
ments of ani/ other class in Christendom who admit 
that there is blameworthiness in sin, and that God 
will punish transgressors of his law in hell. For 
where is there a class but what believe in the divine 
decrees 1 Ask any sect whatever if they believe in 
the decrees of God, and they will answer in the affir- 
mative. But they wish the privilege of explaining to 
you what they mean by the decrees of God. Ask, for 
instance, the Arminian,if he believes in the divine de- 
crees, and he readily answers, ' Yes, / believe that 
God decreed from all eternity all that he Himself will 
ever do.'' Well God made man — the creation of man 
is certainly a work of God. It is therefore something 
which God has done, and according to the sentiments 
of Arminians, it was predetermined or decreed before 
it took place. God therefore decreed, according to 
Arminians, to make man a free moral agent, and, of 
course, according to their system or reasoning in re- 
spect to the divine decrees, at the same time that he 
determined to make man a free moral agent, he de- 
termined or decreed that there should exist (free agen- 
cy) by which he knew that sin would enter into the 
iDorld. For it must, and undoubtedly will, be admit- 
ted on all hands, that God knew before he made man 
how he would behave, as well as after he transgressed. 
It therefore stands thus : God knew before he made 
free moral agents, that if he made them they would 
transgress his law, and, therefore, that moral evil 
would enter into the universe ; and if he should not 
make man, that moral evil or sin woidd not enter the 



LIFE OF RAY POTTER. 247 

universe, (for there was no other possible way for sin 
to enter the system, but through the voluntary disobe- 
dience of free moral agents,) yet God, in full view of 
what would take place in respect to the disobedience 
of angels and men, determined or decreed to make 
them, and therefore, even according to the Arminian 
system, decreed that sin should enter the world. He 
could not decree to make man, without at the same 
time, decreeing that sin should enter the system ; for, 
as the Arminians say, (and I believe every other man 
of common sense will say the same,) past, present and 
future, as they are conceived of by us, are with the 
great I Am, one eternal Now. That is, that all things 
from everlasting to everlasting are always present 
with God — that he sees the end from the betrjnning. 
If so he certainly ahcays saw how man would behave 
if he made him — viz. that he would sin; and yet the 
Arminians believe that from eternity he decreed to 
make him, and consequently, that sin should take place. 
For, as I observed above how could he decree to make 
man without decreeing that sin should take place, 
when it was infallibly certain, if he did make him, that 
he would sin. The Arminians, then, in a certain se?ise, 
hold that God decreed that sin should take place ; yet 
I presume they would complain, if they were repre- 
sented as believing that God is the sinful author of sin 
— that his predeterminations deprive man of his free 
moral agency — that they make man a mere machine, 
bound, by chains of fatality, to sin — that he has made 
millions of men on purpose to damn them, &c. yet 
these things might as consistently be charged to their 
account as fair inferences from the premises which 
they have laid down in respect to the decrees of God, 
as they are charged upon Edwards, Bellamy, Fuller, 
and those who ao^ree with them in their views of the 
divine decrees. 

'* They indeed believe that God reigns — that the 
* wrath of man shall praise him and the remainder of 
wrath he will restrain' — that all the sin of men and 
derils shall finally be overruhd to the glory of God and 



^48 LIFE OF RAY POTTER. 

the good of all holy beings — that there is not a spar- 
row that falls to the ground without God — that men * 
and devils shall go no farther in sin and rebellion than 
he is pleased to permit — that he has predetermined 
that his Son shall have a reward for his suiierings in 
the salvation of an innumerable multitude of sinners ; 
not out of partiality to them, but for the manifestation 
of the glory of his grace in saving those wko were ut- 
terly undeserving his favor, whose salvation is not un- 
certain or precarious^ hut that it is immutably sure that 
God lolll have a people — that 'his counsel shall stand, 
and he will do all his pleasure' from everlasting to 
everlasting and throughout all his dominion, &:c. but 
as for their teaching, that any decree of God takes 
away the free moral agency of men or angels, they 
teach no such thing to mj knowledge ; and I have read 
their theological writings on these points with care. 
They uniformly and explicitly state, that those who 
are finally lost, freely and voluntarily choose the road 
which leads to death — that they ruined themselves, 
and that nothing could have hindered their salvation 
who live under the gospel — no predesti*nation of hea- 
ven or the devil or man ; no situation in life, whether 
of riches or poverty, sickness or health, if they had not 
obstinately and v/ith their whole heart, rejected salva- 
tion freely offered to them, and wilfully continued in 
this course through life, for which conduct they have 
no possible excuse. In short, I conceive that there is 
no just ground of finding fault with their ideas in re- 
spect to the decrees of God ; and. when clearly under- 
stood^ that none will find fault with them unless they 
feel unwilling that God should reign accordino^ to his 
sovereign will and pleasure. So far, Mr. Editor, are 
those who advocate these sentiments, from wishing to 
hide them, as was intimated by Fortius, that they wish 
them to be universally known. They only deprecate 
the misrepresentation of them, in consequence of which 
many condemn them because they do not understand 
them. This has once been my unhappy lot, and, as I 
apprehend, there may be many now in the same state, 



LiEE OF i^AV roTTEn* 249 

being imposed upon by misrepresentations of t!i« 
trutlis and doctrines of the gospel, you will, I trust, in- 
dulge me in some future numbers of your paper, with 
the privilege of shewing, that other things have been 
laid to the charge of the class of theoloi^ians which I 
am advocating, of wliich they are by no means guilty. 
I am prompted to this, not with the vain expectation 
of benefitting the learned, but to help those wiio have 
not enjoyed the privilege, by reading and other means, 
of inquiring into these controverted points, and who, 
like myself in former times, have been imposed on by 
the cunning and sophistry of such writers as ' Fortius' 
and others. RAY POTTER. 

Paivtucket, March iO, 1S28." 

Thus we see that Arminians, in respect to the de- 
crees of God are in the same predicament that they are 
in relation to the subject of God's dealing differently 
with men. They are obliged to own that in a certain 
sense God has predetermined all things, and that is all 
which Calvinists say. Ask a Calvinists, if he believes 
that God has predetermined all things, and he says yes. 
You take his answer without any further explination 
put your own construction upon it and make it look 
frightful, and call it the "dire and horrible decree." 
But how does he believe that God has predetermin- 
ed all things? Does he mean that the decrees of 
God take away the free moral agency of man ? By 
no means. 

He believes that men act with all the moral free- 
dom which it is possible for them to possess. That is, 
they always act as they choose. Well you are an Ar-^ 
minian — do you believe that God has piedetermined 
all things? O no! not in your sense- — sooner let my 
tongue cleave to the roof of my mouth than ever prn-. 
pagate such an awful doctrine. But you believe that 
God, from all eternity, knew perfectly well all which 
would take place this day ? O yes. Well, you be-^ 
licve that he could have prevented it if he had seen 
best ? O yes. Well you see lie did not prevent it 



250 LIFE OF RAY POTTER. 

but determined that it should take place. O, but rnan 
is a free moral agent, you say, and does as he chooses ! 
Very well ; does not the Calvinist say the same ? And 
now pray tell me how far you are from the same place 
that he is ? You are both agreed that in a certain 
sense God has predetermined all things — and why find 
fault with what you are obliged to admit to be true '? 

Objection. — Then it is of no use to exhort sinners 
to repent — 

Ans. Stop a moment, and I will help you out 
with your objection. It is no use to exhort sinners 
to repent if Arminianism be true, for you might in- 
vite them, and invite them forever and ever to come 
to the feast, and they all with one consent will 
forever make an excuse and refuse to come — but 
according to the ideas advanced and vindicated in 
the foregoing work, it is of great use, and there is 
great encouragement to preach the gospel to sin- 
ners and to exhort them to repent, for God hag 
promised that his son shall see the travel of his soul 
and be satisfied, and he will make the gospel the 
power of God unto the salvation of many souls, and 
will bring many souls to glory. Thus you pray my 
Arminian brother — you pray to God to change the 
hearts of sinners, and to bring them into the house 
just as we argue and preach. Why dont you preach 
as you pray; or {)iay as you preach 1 If you were to 
pray as you preach it would run thus — O Lord, thou 
hast done all which thou ever canst do consistently 
to save sinners, in making the atonement and pre- 
paring the feast, and now if sinners do not with 
their desperately wicked hearts improve the grace 
which thou hast already given them, they will all 
be lost ! Now why do Arminians in their arguments 
with their opponents say that God has done all which 
he can do consistently, and then go directly to God, 
and beseach him to do more, even to bring sinners 
ill to the feast. 



UF£ OF RAY TOTTER. 251 

CHAPTER X. 

Relation of External Circumstances ^ continued from 
chapter Sth. Exercises and state of mind farther 
described, S^c, 

After being deprived of the meetinghouse to preacb 
in, as I have given the relation in the Sth chapter, I 
felt the need of much grace to support me, and also 
msdom to direct how to act and what course to take 
in such trying circumstances. There were opportuni- 
ties for me in abundance to preach in other place* 
with an apparent prospect (according to human cal- 
culations) of prosperous temporal circumstances, but 
I could not find liberty in my mind to leave a church 
who had stood by me through the Vr hole scene of 
mental sufferings and outward calamities, which! had 
l)een wading through with a constancy which was tru- 
ly admirable. They were true to me through evil re- 
port as well as good report, apparently deaf to the 
bribery of riches and voice of calumny and reproach ; 
and therefore to leave them when they manifested 
great anxiety for me to remain, was more than any 
heart could endure. It was worse than death ! But 
how to remain was a question which faith in God alone 
could answer. There seemed to be every possible 
means used by some to hedge up my way, and to re- 
duce me to the necessity of leaving. Those who had 
contributed to my support were persuaded to desist. 
I was told, in one instance, that as one of my friends 
was coming to visit me at the time that 1 was so out of 
health as to be unable to attend to my ministerial du- 
ties, an attempt was made to discourage him, notwith- 
standing my sickness, with a wife and family of small 
and helpless children in destitute circumstances. Be- 
sides, when the difficulty was unsettled in respect to 
the meeting house, I had said, that if the case was left 
to men, and I lust the house, I would retire from preach- 
ing in the school house, where I then preached, after 
being shut out of the meeting house as has already 



152 LirE OP RAY POTTKH. 

been observed — the school house being very near b}% 
Our opponents seemed to insist that this should be 
done immediately^ and because it was not, reproached 
me much ; and ahhough I intended to withdraw as 
soon as possible from the school house, yet it seemed to 
me ungenerous that T must be driven out precipitately ^ 
when we had no where to go, and especially as we 
talked some of trying to obtain another house. 

Men condemned to be hung have generally time al- 
lowed them to prepare to die, and it grieved me to the 
heart when I reflected on the unjust proceedings in de- 
priving us of the meeting house, and their subsequent 
conduct also. We were, however, forced to leave the 
upper part of the school house and retire into the cellar 
kitchen, (as it was termed,) while iu the mean time, we 
began to make exertions to obtain another house. 

This, to be sure, looked like the next thing to an im- 
possibility — for the public had just been contributing 
freely to build one ; and we were almost entirely de- 
pendent on their munificence for means to erect another. 
I hovvever commenced soliciting subscriptions amidst all 
the darkness and discouragements which surrounded 
me. Scarcely any one seemed to have faith that I 
should succeed. Many on whom I called for help ob- 
served that they had just given liberally, in order that 
I should be benefitted, but were disappointed, and there- 
fore felt backward in again contributing. I however 
endeavoured to do as David did at a certain time, ^^ en- 
couraged myself in the Lord my God^'^ and moved for- 
ward in the undertaking. I soon obtained enough to 
purchase a lot, which was accordingly done ; and in the 
next place made out to obtain a frame. After the frame 
was raised it stood some weeks before any thing more 
was done, and in the mean time I was informed that 
certain wise men exulted in the apparent stagnation of 
the proceedings, and sneeringly offered to buy the frame, 
considering it a pity, they said, to have it remain in 
that situation uncovered and going to decay. It re- 
minded me of the contempt with v, hich Nehemiah and 
his people were treated when about rebuilding the walls 



LIFE OF RAY POTTER. 253 

of Jerusalem. 1 howerer committed my case to God^ 
and with unremitting diligence continued to strive for 
the accomplishment of the object. My health was pre- 
carious, yet notwithstanding this, I travelled almost in- 
cepantly on foot, during the warm season of the year 
lob ; and when so wearied that I could proceed no far- 
ther, would fall on the ground, call on God to help me 
in the undertaking, and weep before him at times, on 
account of my great trials, and the mountainous diffi- 
culties which were before me. 

Through the abounding goodness of God, however, 
we were enabled to finish the house in less than one 
year from the time we lost the other. When I review 
these scenes 1 cannot but recognize the good hand of 
God in causing the mountains to become a plain, and 
opening the way before us. ''Bless the Lord O my soul, 
and forget not all his benefits." 

The house was so built as to be wholly under the con- 
trol of the church, which I consider as the only consis- 
tent plan in the erection of houses of public worship. — 
It was rather larger on the floor than the one we lost, and 
would seat more people ; and we also built so that we 
had the privilege of letting the pews, whereas the other 
waa pledged in the subscription paper which was pre- 
sented to the public, to have the seats free, and any de- 
viation from this proposition and condition on which the 
donors contributed to erect the house, by selling or let- 
ting the pews, would amount to just this — professedly 
obtaining money for a specific use and then converting it 
to another. 

Our house cost only about twelve hundred dollars and 
would seat about four hundred people. It is to be fear- 
ed that in our highly favoured country there is frequent- 
ly more external show in splendid and costly houses for 
public worship and the appended superfluities, than there 
is of vital piety and pure devotion to God in the hearts 
of the worshippers. What shall we say in approbation of 
building houses costing twenty, thirty, forty thousand 
dollars and upwards. It rather savours of human pride 
and worldly splendour than a sincere desire to glorify 
V 



li&i LIFE OF RAt PGTTEIC, 

God and to do good to the souls of men. Men art 
strangely prone to rest in external forms and ceremonies 
for salvation, while the heart remains unsanctified and 
apposed to the simplicity of the gospel. " Pride goes 
before destruction and a haughty spirit before a fall ;" 
*' and every mountain must be made low," *' and he that 
exalteth himself abased-" But 1 must be eareful that I 
do not get proud of my humility ! In the early ages of 
the church, however, when Christianity seemed to shine 
in its native simplicity and purity we have reason to be- 
lieve that the people of God usually worshipped in pri- 
Tate houses, and it must be admitted that the worldly 
pomp with which Constantine ckd the humble religion 
of Rim who was laid in a manger, was more fatal to the 
progress and prosperity of the cause of the Redeemer 
than all the fire and faggots of the most malignant per- 
secutors that ever lived, I consider the following re- 
marks of the Rev. John Neave, (which is extracted 
from the English Review in the new Baptist Miscellany,) 
in a discourse on " the means of promoting a Revival of 
Religion in the Churches," at the present time, and in 
the present state of things, appropriate and worth at-- 
tentiou. 

'' Where is the Work of the Lord?^'—'' Places of 
worship are multiplying on every hand, and each suc- 
ceeding one surpasses its predecessor in architectural 
magnificence and splendour; the style of preaching in 
them is becoming daily more refined, the congregation 
dress with the most accurate observance of the modes 
of the current month, and larger sums of money than 
ever, are raised for domestic and foreign objects : but, as 
Samuel Pearce exclaimed, in almost his last sermon, 
*' Where is the Work of the Lord V^ Where shall 
we discover the spirituality of mind, the sterling, self- 
denying, enduring, active, glowing piety of a former 
age 1 Then the exterior of religion was indeed defi- 
cient of the elegances of a modern profession ; but then 
those *' who named the name of Christ/' bore his image 
and breathed his spirit. There is, it must be confessed, 
a aufficiency of excitement at present ; but we fear that 



UFE OF RAY POTTER. "Zb,^ 

this excitement arises more from the imagination than' 
the understanding, and affects the nerves instead of the 
heart. 

We should rejoice to see more simplicity, among both 
preachers and hearers, with a more steady and thor- 
oughly principled devotion to the great objects of the 
Christian vocation ; but we perceive on every hand too 
much of a sickly and languid taste, which has no relish 
for that which is plain and solid, and receives with plea- 
sure only stimulants. We confess that notwithstanding 
all this, there is much in the present state of things to 
afford us pleasure, and we know that beneath this flow- 
ery, and, therefore, most unpromising, surface, there is 
a vein of ** pure and undefiled religion ;" but we feel it 
to be an inviolable duty to contribute, in our humble 
measure, to detect and expose those glittering trifles, 
which to the common injurj, are too often substituted 
for spiritual realities." 

But to return — I. now found obstacles in the way of 
preacliing the gospel, to which, while I was an Armin- 
ian, I was an entire stranger. I now began to be called 
a Calvinist ; and this by multitudes with whom I have 
been held, as I have reason to believe, in high estima- 
tion, was considered to be the antipodes of truth, and a 
most uncomfortable heterogenious system of contradic- 
tions, the tender mercies whereof were nothing but in« 
exorable cruelties. Besides, when I undertook to ex- 
postulate with many on the great sin and unfairness of 
misrepresenting the doctrines which they were pleased 
to call Calvin istic, and to reason with them on the im- 
propriety and wickedness of not readily admitting the 
testimony of scripture in support of certain doctrines, 
especially that of (he perseverance of the saints, I was 
met frequently with this reply — I learnt it of you ! This 
was like a sword piercing my own soul. I was obliged 
to plead guilty, and looked upon myself with feelings of 
detestation and abhorrence for havino^ been an instru- 
ment of propagating error and declaiming against the 
truth, although I was as sincere perhaps, while so do- 
ing, as any Aripinian whatever, I sgiw plainly that the 



256 LIFE OF RAY POTTEIt. 

system 'of doctrines which I then found to be truth, the 
plain revealed truth of God — I say I saw that this sys- 
tem waa calculated to stir up opposition in the selfish 
proud heart of man, that every particle of it was directly 
contrary to the feelings and affections of the un regen- 
erate, and to Christians too, so far as they remained sel- 
fish and unregenerate. I was grieved at my past folly, 
and was, I believe, truly humbled before God. I resol- 
ved to endeavour to do all that I could in defence of the 
truth, which I now saw to be almost universally trodden 
under foot, with but few faithful advocates. How plain 
I note saw my former blindness, and that tens of thou- 
sands whom I had reason to believe were Christians, 
were in the same states and that Zion was bleeding at 
every pore on account of the divisions existing among 
the people of God, originating in a misunderstanding 
and misrepresentation by many of the precious truths of 
the bible. It seemed that T could see the device of the 
devil in dressing up a frightful system, 'partly from the 
unwarrantable and unscriptural notions of some wha 
had been denominated Calvinists, and partly from the 
false colourings which Arminians in their controversial 
heat had given the true bible system of divinity, and 
then to set up the clamour that an accession and entire 
acquiescence with the truth was an assimilation to this 
horrid picture. 

I think that I now felt a zeal for the Lord of Hosts 
beyond what I had ever felt before, and a desire to 
be valiant for the truth in the earth. It Avas exceed- 
ingly painful for me to see man robbing God of his 
glory and not willing that he should reign and govern 
the universe — representing his holy and benevolent 
sovereignty to be wicked partiality and unfeeling cru- 
elty. Certain persons seemed to be full as inciustri- 
x)us as ever I knew them to be in any benevolent under- 
taking, in representing my sentiments in a most unfa- 
;VOurable light to my brethren and dearest friends. 

An attempt was evidently made to alienate the 
church from me or to produce a schism, by the alarm- 
ing- tale of my Calvinism. But forever blessed be the 



tIFE OF RAY P6TTt^^. ^57 

name of Him ^* who leadeth Joseph like a flock" and 
waters his church every moment, these attempts which 
savoured more of the spirit of Beelzebub than of the 
Prince of Peace, proved abortive. Not but one indi- 
vidual of the brethren was prevailed upon to leave on 
account of this outcry, and he has since returned, 3o 
that the attempts of those " kind friends of the truth'''' 
to scatter the flock of Christ, proved abortive. 

I reflect on the subject with gratitude to God and 
unfeigned love to my brethren, that they have ever 
manifested a Christian aflection for me and have treat- 
ed me with candour, notwithstanding they, some of 
them at least, do not see with me on doctrinal points. 
Some, however, were rejoiced when I gave up the un- 
scriptural and uncomfortable doctrine of falling from 
grace and hailed the change which had taken place in 
ray theological views with satisfaction ; for notwith- 
standing all my own Arminianism and that of others, 
they said they never could believe that the sheep of 
Christ would perish when he had positively declared 
to the contrary. Others, when they heard the doc- 
trine of grace fairly "stated and explained, acknowl- 
edged that they had been influenced by prejudice and 
mistaken views, and readily embraced the truth. 

Some, however, yet difi<er from me, and some too 
that are as dear to me as my own soul, but blessed be 
God they are not Arminians in heart, but appear to 
have the mind of Christ, humble, faithful and devoted 
Christians. As such I love them, and find that when 
they express themselves in relation to their exercises 
of mind, they talk as I believe abasing themselves ; 
giviug glory to God, acknowledging their entire de- 
pendance on his grace for salvation, and the justice of 
his law in condemning them ; and such a love to his 
holy law as not to desire to be saved at the expense of 
it. Such souls are dear to me, lay near, very near 
my heart ; not only those in the particular church of 
which I have the care, but wherever I see them. And 
God who knows my heart knows full well that my la 
hour to shew the errors of some of their theological 
V2 



258 Life of ray potter. 

sentiments flows not from a principle of hatred ta 
them, but of love and good will — desiring to glorify 
God and to do good to man. O that they would thus 
receive it, and may the happy time soon come when 
we shall all see eye to eye ! When I come to give up 
my former religious sentiments and advocate those 
which I considered to be congenial with truth and the 
Bible, I think I can truly say that I suffered for the 
sake of truth. I was represented as unstable^ and it 
seemed to be a mighty accusation against me that I 
had changed my sentiments. 

I was willing to have it understood that I had chan- 
ged my theological views once^ and only once. I was 
taught Arminianism and imbibed it in my youth, and was 
convinced of my error as I have already stated, and 
this is the only change which has ever taken place in 
raj mind in respect to doctrinal points. 

I have shewn the reader why the church in Cranston 
withdrew from the Six Principle Baptists, viz. on ac- 
count of their confining the communion to those who 
had submitted to tlie imposition of hands. 

Many at this time of whom I thought I had reason 
to hope better things, seemed to take pleasure in mis- 
representing me in this respect. One man on hearing 
(while about an hundred miles from home) that I 
had said in my own hired house that I considered the 
doctrine of falling from grace was a false doctrine, 
lost no time in calling a meeting in Pawtucket, in the 
house which we lost, and publicly calumniated me by 
making statements that I had changed my sentiments 
four or five times. I remtmstrated with him by letter 
and requested him to retract his statements, but in 
vain. He was at that time a Methodist, but has since 
left that people and united with the Free Will Bap- 
tists. The fact was, I never had altered my opinion 
on any point of doctrine or ordinances more than once. 
I was taught the notions of the Six Principle Baptists 
in respect to the communion, when young, and after- 
wards on reflection, was convinced that this was un- 
scriptural ground, I remain of the same opinion $tilL 



LIFE OF RAY POTTER. 259 

I did not leave the Free Will Baptists on account of 
any change of sentiments on theological points, but for 
reasons already stated. I always had invariably been 
an Arminian, nor did I give up this system until after 
(as before mentioned) my seperation from the Free Will 
Baptists. Eventually I did give it up, and embraced 
the views of doctrine advanced and vindicated in the 
foregoing chapters. 

Now if I should renounce my present views and em- 
brace Arminianism or any other system of divinity radi- 
cally different from the one which I now consider truth, 
I should then be justly chargeable with having changed 
my sentiments twice ; but at present I consider it to be 
an absolute falsehood for any one to state that I have 
changed my sentiments more than once. It grieved 
me much to see the disposition manifest in some of my 
former Arminian friends thus unjustly to misrepresent 
me. Is this doing by others as we would have others do 
by us. 

I felt quite willing that my Arminian friends should, 
if they conceived me to be in an error, canvass the sub- 
ject, and disprove my sentiments if they were false — but 
for a professed minister to appoint a public meeting and 
before perhaps three or four hundred persons, endeavour 
to injure my character by such false statements as I have 
just mentioned, and this merely because I took the lib- 
erty to say in conversation with two or three christian 
friends that I believed the doctrine of falling from grace 
to be a/alse doctrine, appeared to me at least a violation 
of the command of God against evil speaking. I began 
to learn more about the offence of the cross than ever I 
knew before. It was sounded out through all the re- 
gions of my acquaintance that I had become a Calvinist, 
and my former Arminian friends began to look on me 
as if I were a bear, or some other carnivorous animal. 
They thought Calvinism tantamount to devilism — and 
supposed, to be sure that I had received the '' mark of 
the beast." When interrogated in respect to the sub- 
ject, I ever endeavoured to explain what I believed, and 
constantly told the enquirers into this moral phenome^ 



1S60 LIFE OF feAt POT'TER. 

non that I was willing to have imputed to me my real 
sentiments^ but was by no means willing to be repre- 
sented as believing what Arminians generally termed 
Calvinism. This seemed really perplexing to some, be- 
cause they could not obtain it from my own mouth that 
I was a Calvinist. I told them there was nothing defi- 
nite in the term. I was willing to be represented as 
agreeing generally in sentiment with some writers on 
divinity who were stated Calvinists, and mentioned 
Fuller, and others of the same sentiments. 

About this time our Annual Conference was held 
at Providence, and numbers come, eager to hear me 
preach my new doctrine, I thought their ears were 
pretty well open, and I preached them a sermon on 
Christian obedience! I however preached consider- 
ably on doctrinal points, and in private conversation 
with my Christian friends, endeavoured to expound 
that system of divinity, which I considered to be eter- 
nal truth. 

My natural brother, whom I loved affectionately, 
and who had also commenced preaching, was one of 
my most violent opposers. I endeavoured to reason 
with him a number of times, but all seemed in vain. 
He reprobated the system in toto. But God did a 
work easily which was far beyond my power to ac- 
complish. HE revolutionized him completely. I 
thought in this I could evidently see the hand of provi- 
dence. He is now, 1 hope, a zealous advocate for ibe 
truth. I believe I shall not be accused by the reader, 
of having yet dealt much in the relation of dreams, in 
the course of this work, but he related one to me 
which he had about this time, which, together with 
the inter|:^tation he gave, was, if nothing more, so 
amusing that I must be permitted to insert it. He 
said *' he dreamed that he went into an apartment of 
his house, and to his surprise, very unexpectedly saw 
there a most hideous^ ill-looking, over-grown '* Squaw.'* 
She appeared to be as large as two or three common 
persons, and her movement was terrific and frightful. 
He felt extremly disgusted at her appearance, but pre- 



LIFE OF RAY POTTER. 261 

sently she exhibited the most beautiful vessel imagin- 
able. It was covered with inscriptions, and he was con- 
vinced that it was incalculably valuable, aad composed 
of materials more precious than any thing else in the 
universe. This was the principal part of the dream, 
and the interpretation which he seemed inclined to 
give, was, that the old ** Squaw" was the representa- 
tion of Arminians and others, of what they call "• Cal- 
vinism," and that her being in possession of the in- 
valuable vessel, signified that notwithstanding thin 
frightful portrait which is drawn and held up to terrify 
the unsuspecting; yet many of those who are called 
Calvinists, have got the truth — yea, they bear the 
vessels of the Lord ! I thought the interpretaiion ve- 
ry appropriate 

Reader, I would advise you not to turn too quick 
away from a man merely because he is called a Oal- 
vinist, even if Calvinism has been so represented to 
you as to appear as disagreable as this '* old Squaw'^ 
did to my brother, in his dream. I determined, not- 
withstanding the clamor which was raised against aie 
on account of my change of sentiments, to face the 
storm, and go to Christ, without the camp, bearing 
his reproach. God in mercy also raised me up many 
friends. Not only did the church under my care gen- 
erally continue my steadfast friends, but also the As- 
sociate Baptist church in Pawtucket, together with 
their pastor, manifested for me friendship and Chris- 
tian fellowship in these days of trials. This was more 
gratefully received by me from the consideration that 
I had felt a very strong prejudice againrt them, when 
I first came into the place, thinking it almost lawful 
to hang people Avho were Calvinists. But they re- 
compensed not railing for railing, but rather obeyed 
the command of God, and overcome evil with good. — 
Many of the members of that church are dear to ine, 
and I hope I feel grateful to God for their kindness 
and friendship. I cannot forbear to mention the 
name of Oliver Starkweather, Esq. the memory of 



262 LIFE OF RAY POTTEH. 

whose kindness and affection manifested to me I trust 
will be commensurate with my existence. 

Soon after I became established in my mind on doc- 
trinal points, I concluded to publish a work on the 
perseverance of the saints, which I commenced and 
continued writing as I had opportunity, and which 
was finally completed and issued from the press in 
July, 1827. The arrangement of the work was in 
two parts — 1st, to answer all the objections which I 
had heard urged against the doctrine — and 2d, to 
prove it to be true. I had the satisfaction of this 
work's receiving the approbation of those whom 1 
consider competent judges. I have already transcrib- 
ed the commendatory remarks from the Religious 
Messenger, (see page — ,) which was at this time 
published under the patrona£:e of the Rhode-Island 
State Convention, and edited by Mr. William Goodell, 
present editor of the Philanthropist and Investigator, 
published in Boston, a man of superior talents, and an 
able investigator of moral and religious subjects. Be- 
sides, I have reason to believe that it has been instru- 
mental in the hands of God of doing much good. Ar- 
minians, however, or some of them at least, could 
hardly pardon m« for publishing it. About this time 
I felt it my duty to preach very pointedly against the 
doctrine of universalism. I could not be content with 
the course pursued by most ministers " to let it alone,'' 
but considering it to be ruinous to the souls of men, con- 
genial with the state of the carnal heart, and fondly 
embraced by multitudes who wished to live in sin and 
still be saved, it seemed to me my duty plainly and un- 
reservedly to point it out as the doctrine of the devil 
and the sure destruction of all its votaries. This stir- 
red up many of its advocates, and seemed to raise in 
their l3reasts a spirit of hatred against me, which they 
made manifest (many of them at least,) in their con- 
duct. They seemed disposed to injure me if possible. 
They would attend in crowds to hear me preach evi- 
dently determined to find fault and would frequently 
misrepresent what I said. One evening, it bein*^ ^' 



UtE OP RAY POTHER. 263 

last evening in the year, I was expatiating on the aw- 
ful subject of eternity, and when speaking of its dura-* 
tion, mentioned that I was not long since in at one of 
our stores, where they were burning Lehigh coal in a 
small stove, and made this remark lo the clerk, " Sup- 
pose our earth were one solid mass of coal, how long 
would it take to consume it all in this stove." I men- 
tioned in speaking that although this would take an 
innumerable number of years, yet after the whole 
should be consumed, the length of time would bear 
no comparison with eternity ! eternity would be but 
just begun. Some of them went away and said that 
I stated that after a sinner had been in hell a thou-' 
sand years, take him out and put him into a stove made 
red hot with Lehigh coal, he would freeze to death 
in a moment !! I understood that the author of this was 
a man who sometimes tried to preach universalism. 
At any rate it was published in their paper at Prov- 
idence. Many such silly lies were put in circulation, 
with an evident disposition also in many to injure my 
moral ^character if possible. They literally seemed t© 
gnash on me with their teeth. Not all however, 
who were professed universalista^^ treated me thus. 
Some who were my near neighbours conducted very 
differently and have done me many kind ofBces, for 
which I feel thankful. God enabled me to maintain 
my stand for the truth, and notwithstanding some of 
my friends seemed to tremble for fear they would 
swallow me up, yet many stood by me and held up 
my hands in the hour of battle. Some of my friends 
were for ihe ^' letting alone plan,^* for fear I should lose 
some clever universalists who were in the habit of 
hearing me preach. My answer generally was that 
by the grace of God T would preach as I felt a duty, 
if every person on earth left me. I thought I knew 
about in what latitude I was, and besides I had a prop 
in this commotion, which none knew but my God and 
myself, nor never, I think, will, until I am laid in the 
dust. 
My Arminiau friends had been telling me that ini 



S64 LIFB OF kAY POTTSn. 

embracing my present views on theology I should lo^e 
mr usefulness in preaching — reminded me how macy 
I had been instrumental in awakening, &c. but now I 
might bid farewell to any expectations of such results. 
God, in mercy, so ordered it that they were proved 
mistaken in their calculations on this head. Never 
perhaps was my preaching more blessed than now. — 
I frequently made excursions out into the neighbour- 
ing towns and villages, and almost always saw in a 
short time some of the fruit of my labour. 

About this time I made a visit to Sutton, and com- 
menced an interesting acquamtance with the Rev. J. 
B. Boomer and his people, which has since been kept 
up with increasing satisfaction to myself A circum- 
stance transpired as I was about leaving there at the 
time of my first visit, which rather astonished me, and 
which I cannot forbear mentioning. I made this visit 
in company with a very affectionate brother in Christ, it 
being the place of his nativity, and where a number of 
his relatives yet remained. Among these was a brother 
by the name of Stephen Cole, who had been entirely 
blind for about seventeen years, but who nevertheless 
was reputed eminently pious and an efficient and useful 
member of the Baptist church in Sutton. Besides, cot- 
v,^ithstanding his total blindness he laboured constantly, 
would make baskets equal to any whatever, and by the 
persevering industry and prudence of himself and wife, 
he had acquired a convenient house for the residence 
of himself and family, with other appurtenances. This 
man came to the house from which we were about to 
take our departure homeward, early in the morning, to 
bid us farewell, Slc. and after a few moments interview 
expressed himself to this amount: That he never had 
been in the habit of giving much heed to dreams, but 
that he dreamed a dream about two years since, which 
had been more in his mmd than any other which he ever 
had. He said he dreamed that he and his family were 
in bed and the Lord Jesus in his human form came into 
the house. Some conversation took place in relation to 
the missionary plans, and in a short time he departed 



lifh: op hay potter. 265 

and made his way towards Providence, while he (Cole,) 
followed hiin and soon found himself with the Saviour 
walking down Providence streets. He said that the 
town seemed to be much given up to pride and worldly 
pomp, and that superfluity in dress seemed to be the pre- 
valent evil and awakened the displeasure of our Lord. 
Presently after reaching about the centre of the town 
the Lord Jesus ascended to a conspicuous place, and 
began in a most awfully solemn manner to reprove the 
people who gathered around in crowds, for their sins> 
Such preaching he said he never heard, and it seemed 
considerably aimed at their manner of dressing and liv- 
ing. After he finished his testimony he descended and 
turned to Mr. Cole and asked him if he knew of any 
one in these legions who would receive his testimony 
and entertain him. He told him he did; he knew a man 
by the name of Potter, who would. Immediately he said 
our Lord took him by the arm and led him away some 
distance to a house where the person just alluded to 
stood ready to receive them and gave them a hearty 
welcome. 

When he came to describe the house to which they 
went, I was struck with astonishment, for it seemed ex- 
actly to answer the description of the one where I resi- 
ded. There were some peculiarities which made this 
more evident, particularly the manner of entrance — the 
stairs going up on the out side ^c. Besides, he said 
when be had the dream he had never heard of me, 
and was acquainted with no person by the name of 
Potter. Fie said when I came into the neighbour- 
hood it renewed the dream in his mind, and he seem- 
ed to be forcibly impressed that I was the person 
whom he dreamed of. Not long after, he made a visit 
to Pawtucket, and when he come to ascend the stairs 
into the bouse whera I lived, he seemed remarkably 
affected, and felt assured that it was the very place 
where he dreamed of being led by the Lord and en- 
tertained. 

After I became established in my present views of 
the doctrines of the gospel, I had increasing views of 
W 



266 LIFE OF RAY POTTED. 

tnj own un worthiness and vileness, and thel self 
loathing which I have since experienced, I know it to 
be impossible for me to describe, in consequence of 
seeing myself in the true mirror, the unalterable law 
of God, instead of the Arminian looking-glass, which 
makes kind allowances, tk^c. But notwithstanding 
the views which I have had of the native depravity and 
exceeding sinfulness of my own heart, which has caus- 
ed, as it were, rivers of tears to run down my cheeks, 
yet 1 can say as in the presence of God, that I do not 
know that my hope of salvation has been shaken for a 
moment, for some four or five years ; ever since I was 
delivered (for I consider it a merciful deliverance) 
from the Arminran system, I dont know that the 
reader will give this statement credit, but that is not 
my business, but to w^rite the truth. Although as I 
have already stated, I have had soul humbling views 
of my own vileness, almost constantly ; yet notwith- 
standing this, I have not, that I know of, seen one 
minute that I could really doubt my eternal salvation — 
and this confidenee and assurance has arisen from a 
consciousness, of at times being the subject of gracious 
exercises of heart. One thing, I know that I have not 
served God from mercinary hopes of heaven or slavish 
fear of hell, or of being finally lost, during this time^ 
if I have served him at all. 

Many of my Arminian friends have observed to me 
that they should think that I should be perfectly hap- 
py, if I were sure that I was a Christian, and at the 
same time believed that every real Christian will fin- 
ally be saved. My answer is, that undoubtedly I 
should be perfectly happy, if I were perfectly and 
constantly holy ; but to tell about a Christian's being 
happy any further than he is holy, is to me, at least, 
strange talk. It is impossible in the nature of things^ 
You may assure him of heaven and eternal happiness, 
and yet if he feels in any degree unlike God, he will 
mourn, and be distressed on account of it. He never 
can be satisfied until he awakes in the likeness of his 
Redeemer. 



IIFE OF RAY POTTER. 26"^: 

O how I have, during this time abhorred myself, nhcri 
seeing the inconsistaiicy of my heart, its remaining 
desperate wickedness and deeeitfalness. How clear- 
ly have I seen that nothing short of the determination 
tjf the great God, who is omnipotent in power, would 
vvei' bring such a perverse wretch to heaven. I have 
frequently retired alone and wept aloud, being unable 
to refrain from it, in view of my great uniikenes to my 
Saviour, 

In proportion as I had these views of my hell-de- 
serving, considered in mi/self, I had corresponding 
f^xalted views of the glorious grace of the gospel of Je- 
sus Christ, and more constantly realized that it was 
by grace alone that I could be saved. At the same 
time I have enjoyed unspeakable satisfaction from the 
reflection that " God reigns" — that notwithstanding 
wicked men and seducers wax worse and worse, op- 
posing the government and counsel of God, and 
though things in general wear a dark aspect to us, as 
if the Lord had forsaken the earth ; yet the Lord God 
omnipotent reigneth, and will ultimately be glorified 
n them that are saved, and them that perish ; and 
though finally impenitent sinners may bring upon 
themselves swift destruction by their free, voluntary 
disobedience, yet God w411 cause all things to work 
together for the good of those who love God, who are 
the called according to his purpose. 

As it respects temporal blessings, I have always had 
just enough. I never had a stated salary, that is, a 
particular sum fixed upon per year, for preaching — 
but my plan has been to enter into the vineyard of 
the Lord, and commence work according to orders, 
believing that if I were truly called there by the Mas- 
ter, he would not suffer me to want for any good thina". 
If we seek first the kingdom of God and his right- 
eousness, all these things shall be added unto us. I 
should think if a man should say that he believed he 
was moved by the Holy Ghost to preach the gospel, 
and had sufficient temporal blessings for the day, and 
4vas in a situation where there was an evident pros- 



268 LIFB OF RAY POSTER, 

pect of doing good, and at tlie same time leave the 
place, because he feared coming to want some time 
hence, betrayed a great lack of Faith in God, and most 
surely demonstrated that he put more confidence in 
mortal man, than in Him who made '* the worlds/' — 
At the same time let us remember that a people who 
will let a minister of the gospel want for the comforts 
of life, while labouring among them, if it be in tlieir 
power to render him assistance, deny the faith, and 
are worse than infidels. The labourer is worthy of 
his hire, and although it ill becomes a minister of 
Christ to manifest more anxiety about his salary or 
temporal support, than about the salvation of the souls 
of the people, to whom he preaches ; yet, it as ill he- 
comes a people to neglect their minister, and suffer 
his mind to be embarrassed with pecuniary difficul- 
ties. God will undoubtedly make it manifest in the 
great and solemn day, that the distress manifested by 
many on account of the clamor against hireling 
preachers, originated in that fruitful source of all 
evil, ^' the love of money" — And while many hireling 
preachers will undoubtedly be denied an admittance 
into the heavenly Jerusalem, multitudes of selfish 
hearers will also undoubtedly find that no covetous 
man who is an idolater, hath an inheritance in the 
kingdom of Christ and of God I Let ministers and 
people remember their mutual duties. 

For my own part I have thought no minister was 
ever blest with more sympathetic, kind, and aftection- 
nte friends and brethren, than myself. The church 
of which I had the care, although generally not in af- 
fluent circumstances, have nevertheless loaded me 
with favours, and, with perhaps some individual excep- 
tions, unceasingly manifested an anxiety for my com- 
fortable support, which demands from me never fail- 
ing gratitude and esteem. 

In reflecting on the goodness of God to me, and the 
kindness of my brethren and friends, and at the same 
time realizing myself to be unworthy of the least of 
the fayours w.bic.h J have i^eceiyed? niy soul is fre(jue.i;t- 



LIFE OF RAY rOTTER. ^69 

\y humbled within me. Surely I have made poor re- 
turns, and have reason to repent of my negligence, 
stupidity and inactivity, in dust and ashes before God 
and man. 

Within two years both of my kind parents have 
been called from earth, to try the realities of the in- 
visible world ! My mother, as I have already men- 
tioned, was first taken. I had always thought it 
would be almost insupportable for me to part with my 
parents, and when I was notified of her sickness, 
which it was thouocht \vt)uld be unto death, and while 
making my way to visit her, and also, when first en- 
tering the room where she lay sick, and panting for 
breath, I was exercised with feelings that are known 
only to those wlio have parted with parents most af- 
fectionately dear to them ; but finally grace triumph- 
ed, for a sweet heavenly spirit seemed to fill the very 
room where she lay. Never do I recollect of seeing a 
soul more calm, serene and triumphant in death, than 
hers appeared to be. After the first flow of natural 
feeling had a little subsided, I asked her how she felt 
in her mind, and received the following, in sub- 
stance, in answer. Said she, the day that I w^as 
taken sick there was an appearance of another 
great storm of snow, which is naturally disagree- 
able, there having been so much, and it is now so 
late in the season for snow, but I reflected on it 
for a moment, and could with all my heart 
say — If it storms, it will be well, and if it is fair 
weather, it will be well — If I am sick, it will be 
well, and if I enjoy health, it will be well — If I 
live it will be well, and it will be well if I die ! — 
So have I felt ever since, and so do I feel now ! 
She then wished me to pray with her once more, 
which I accordingly did, and returned home in or- 
der to bring my wife to see her in the morning, 
but never saw her more, alive ; she died most sweetly 
and calmly in the evening. The whole family seem- 
ed supported beyond their most sanguine expecta- 
t ions, under this dispensation in the removal of one 



270 LIFE OF RAY POTTER* 

of the lovliest earthly friends that most ever hved»— * 
O the value of religion, in a dying hour, not only 
to those who die, but to friends who survive to wit- 
ness the scene. The following lines in rhyme, 
which I mostly penned down about the time of my 
mother's death, although they make no pretensions 
to being good poetry, yet are somewhat expressive 
of the scene, and the reader will therefore pardon 
me for here introducing them. 

The wrap at the door, we all heard as usual. 
And the door, it was open'd with alacrity too. 
Come, stranger, come in, (for we knew no refusal,) 
Dost thou seek refreshment or to tell something new? 

I'm thy Father's hir'd man quoth the serious stranger. 
And come on an errand both solemn and sad 
Thy mother, thy mother, is sick and in danger. 
To see thee once more would make her heart glad. 

And is there some hope, (for I vvish'd so to have it,) 

tell me, pray tell me, is there hope of her life, 
To me her life's precious I pray God to spare it. 
Ah, how can I witness her last dying strife. 

1 thought of my childhood, and my mother's sweet 

counsel. 
As I mounted the steed and rode over the plain 
Ah 1 how can I give her the last solemn farewell, 
Who always stood by me in sorrow and pain. 

'Tis my mother, my mother, (how dear is a mother!) 
That used to console me in the dark trying storm, 
Now sickness has seized her, I fear now t'will sever 
My mother far from me no more to return! 

And I thought of the days of my youth and my boyhood 
The counsel she gave me and the tears that she shed, 
And the prayers ofFer'd since I grew up to manhood, 
That heaven would bless nie, that my soul might be fed. 



LIFE OF RAY POTTER. 27) 

And now must I lose all her counsel and kindness, 
Ah ! no more must she visit my humble abode 
Must death close her eyes that beam'd with such mild- 
ness, 
When she told me of heaven and marked out the road. 

Thus the steed mov'd on swiftly to the house of my 

father. 
And the door it was opea'd by brothers and friends 
I gaz'd on their faces, and they look'd at each other. 
And silmtly told me she's near to her end ! 

And has the time come that dread solemn hour, 
T'foreboding of which has long made me mourn. 
When my mother must yield to death's dreadful power,. 
Ho more shall I see her while here I sojourn? 

Thus thought I in silence while I warmed my cold: 

. fingers, 
Preparing to enter the room where she lay, 
And to see her on the brink of eternity linger, 
To comfort her soul and to hear what she would say. 

And I thought I'd not weep when I went to her bed 

side. 
For she could not endure that her children should 

mourn, 
So I braced up ray bosom as I set by the fireside, 
Then made my way softly to the dark solemn room ! 

And I entered the door and cast a look at her, 

O, nature then faultered, I cried like a babe, 

My braces were gone and my ship lost her rudder. 

But I wiped of the tear when I heard what she said,. 

For she talk'd of her comfort which religion imparted, 
To her soul as she lingered and panted for breath, 
And told me to weep not if she never recover'd 
!For grace reigned triumphant o*er sorrow and death !; 



272 LIFE OF RAV POTTEI?* 

Thus died my dear mother, but let me not murmur 
I'll meet her I trust in the regions above, 
Where sin, pain, and death dcres never disturb her, 
And where we shall dwell in an ocean of love ! 

About one year after the decease of my mother my 
father followed her. He had for some time previ- 
ous to her death been out of health, and after she was 
taken seemed rapidly to break down. His death how- 
ever, was rather sudden and unexpected when it took 
place, and I received no intelligence that he was 
thought to be near his end, until the messneger came 
with the news that he was gone, on the day too that 
I was expecting a visit from him. He never appear- 
ed so strong in the faith as my mother, yet he expres- 
sed great support and comfort in religion as he was 
gradually declining and travelling down to the grave, 
and rejoiced in the hope of resting with God in heav- 
en, where he trusted, he said, that he should meet his 
wife no more to part, or words to this import. His 
moral character through life I believe was irreproach- 
able. The following is an obituary notice of his 
death from the pen of Judge Howard, a respectable 
citizen of Cranston, who had for about thirty years 
been his near neighbour : 

"Died in Coventry, on Friday morning last, Col. 
Andrew Potter, aged 67 years. In the domestic rela- 
tions of life, and in all his dealing with his fellow men, 
he kept steadily in view the great principles of virtue 
and religion ; and by his suavity of manners, the be- 
nevolence of his disposition, and his many acts of 
kindness, had gained the esteem and respect of all 
who knew him. Although wasting under the influence 
of disease for many years, and to add to his afflic- 
tions, deprived of the partner of his cares and the 
soother of his sorrows, yet he uttered no complaint, 
but sought for and found consolation and support in 
the Christian religion, of which he was a worthy pro- 
fessor. Having lived to enjoy the satisfaction of see- 
ing two of his sons ordained to the ministry and atten- 



Lira OF RAY POTTSft. ftTS 

lively li^eneJ to as preachers of the gospel, he had no 
desire to |)rolon<j- his stay here, and could welcome 
death as the end of his sorrows and the commence- 
ment of never ending felicity. 'Let me die the death 
of the righteous, and let my last end he like his.' '' 

Not long since, the Rhode Island Quarterly meet- 
ing acted over the same farce in relation to the Cran- 
ston Church, that they did towards us ; the circum- 
stances were substantially as follows : The Cranston 
church excluded five members, one of whom was the 
clerk of the church. He peremptorily refused to give 
up the church book, before and after his exclusion, 
but called himself and those who were excluded with 
him, together with two members who were before ex- 
cluded, and also u very few others who were prevail- 
ed upon to join them, ''the church," that is, the orig- 
inal church. The Free Will Baptist Quarterly 
Meeting seem to have approbated them in this con- 
duct, for they have received them into their connex- 
as the Cranston church. Now this very same clerk 
represented the Cranston Church as having 26^ mem- 
bers at the annual meeting of our Conference at Paw- 
tucket, about two years since, after which many more 
were added before the time that he was excluded, 
making the total number over 300, yet he now come* 
forward and calls himself, with these few members, 
(the most, I understood by the Rev. Mr. Tobey, which 
they pretend to count with them at the time they 
were rceived, being but about 40) the church! And re- 
fuses moreover to give up the property of the Cran- 
ston church, viz. their book which they had entrusted 
to his care. And this conduct the Quarterly Meet- 
ing approbate. 

I should not have stated this had it not been for a 
circumstance which transpired the other day, wliich I 
shall here mention. Being on a visit to the neighbor- 
hood of the Nightingale fiictory in Smithfield, and 
falling in company with some of the members of the 
Cranston church, they stated that a Free Will Bap- 
tist preacher by the name of Jolin Yenshaw, had paid 



:274 I.IFE OF RAY POTTER. 

them a visit, mid evidently tried to disaffcct tiieir 
minds towards the church of which they were mem- 
bers; indicated the cause of the excluded members 
before mentioned, and furthermore contended that 
they were the original Cranston church — and most 

impudently asked one of them, Mrs. H -, if she 

had gone off with Elder ^T 's party, or words to 

that import. She answered that she had not gone 
off with any body. Well then, he said, you are a 
member of our church — she answered. No, I am not 
a member of your church, I belong to the Cranston 
church, where I first joined. 

Now such an outrage on common sense, plain truth, 
scripture discipline and every thing else almost which 
is good, looked to me so abominable and disgusting 
that I could not forbear making this statement'— and 
this individual is not alone in his statement neither. 
Now suppose, reader, that a Town Clerk should be 
displaced from his office and still refuse to give up the 
records of the town, what name would be given to such 
conduct ? This man f understand was first turned out 
of the office of Clerk, before he was excluded from the 
Church, and refused to give up the records of the 
Church wben they demanded them to be placed in the 
hands of his successor, and set at defiance the power 
and authority of the church. 

Do the Free Will Baptist Quarterly Meeting intend 
to pursue this course in this country, approbating and 
encouraging refractory individual members in the 
churches of other denominations, in not submitting to 
wholesome church discipline, and in withholding prop- 
erty when demanded which the church may have en- 
trusted tothcir care ? 

One of their principal men once told me that he 
did not wish for a much better recommendation than 
an excommunication from a Calvinistic Baptist churchy 
or words to the same import ; and this conduct looks 
as if the Quarterly Meeting had imbibed the sam.e 
doctrine. If I have not stated facts, let it be shewn 
wherein I have erred. Let it be denied if it can be 



LIFE OF RAY POTTER, ^75 

that according to the statement of this very clerk him- 
self, there were in the Cranston church more than 300 
members; and let it be shewn, if it can be, that one 
eighth part of the whole are united with him ; and let 
it be shewn also, hoio it is, that these few members are 
the church — the original church. The fact is, almost 
the whole of the church have been personally visited, 
and their signatures obtained, stating how they stand 
in relation to this affair ; and I promise by the grace 
of God, if I can wield a pen and am not otherwise hin- 
dered in divine providence, that if the Free Will Bap- 
tists sliail undertake to vindicate their proceedings in 
relation to this affair and not give a correct statement, 
that ten thousand Pamphlets shall be forth coming in 
due season, for gratuitous distribution, in support of 
the truth ; well certified too, by an overwhelming ma- 
jority of the Cranston church who were members at 
the time the difficulty took place. I feel an attach- 
ment to that church, and moreover, I am determined 
by the assistance of God's grace, to bear my testimo- 
ny against such proceedings. It is totally destructive 
of all church government and discipline, and strikes at 
the very root of the testimony of Christ and his apos- 
tles in relation to this subject. 

These members at best, taking them together, can on- 
ly he considered as seceders from the original church, 
and most certainly the leading ones were excluded, 
and therefore for any man or set of men to say that 
they are the original church, and to make this a pre- 
tence for ^LQe^'ing the property of the original church, 
is conduct which I leave the candid reader to name as 
decently as he can. If the Free Will Baptists are de- 
termined to pursue this track they will fird one man 
at least in these regions who will not bow to them *' / 
think y 

No doubt but this testimony will '4dd to my former 
sins, in their vieiv, and I shall now, *f possible, be con- 
sidered more revengeful and obstinate than ever. If 
I could only become clever enough to contend that a 
mere handful of ungovernable members in a large 



85^6 LIFE OF RAY POTTER. 

church, are the church, in opposition to eight or ten 
times their number — that the clerk of a chureh is war- 
rantable in keeping the property of the church which 
has been entrusted to him, when demanded ; or that a 
church clerk by carrying away the records, does cer- 
tainly carry away the church, no doubt but I should 
then be considered by some people a very fine man — 
especially if I would advocate such a theory in circum- 
gtances when it would be a favour to OUR DENOMI* 
NATION. 

" He that hath ears to hear let him hear'* this plain 
truth, that an unholy combination against the truth 
will never prevail, although its votaries are as nu- 
merous as the sands of the sea shore. 

I pity from my heart some individuals of the Crans- 
ton church who have become involved in this affair, 
and haVe, as they ihink, taken shelter under the wings 
of th^ Quarterly Meeting. May the gracious God in 
mercy open their eyes to see the inconsistency of their 
conduct. I do not believe they understand by whom 
they are led. 

CONCLUDING REFLECTIONS. 

In reviewing my life wliat reasons do I find for the 
deepest humility and unfeigned repentance, and at 
the same time to adore and admire the astonishing 
grace and goodness of God in his dealings with me, 
the chief of sinners. When I consider the disadvan- 
tageous circumstances attending the early part of my 
life, in respect to obtaining even a common school 
education, I can but be thankful, that (however limit- 
ed my literary attainments are,) I havo^ through Di- 
vine mercy obtained what I have. So that in general 
1 hope I am able in speaking or writing to communi- 
cate my ideas so that I can be understood ; and this, 
if our ideas are good for any thing, I consider to be 
the most important point. When I also consider my 



LIFE OF RAY' POTTER. 277 

relative situation at the time I experienced religion, 
falling exclusively into the hands of Arminian teachers, 
and being extremely ignorant of all theological con- 
troversies and disputed points, in divinity, O liow 
grateful I feel to God, for leading me, a blind sin- 
ner, by a way that I knew not, and in bringing me 
to that knoveledge of the truth to which, through 
divine grace, I have attained. 

I never can express the satisfaction of mind which I 
have in the enjoyment of my present views of the doc- 
trines of Christ. 1 have not the least wavering, in respect 
to their truth, nor have I had since I first was brought 
to see them in their beauty, which. is now some four or 
five years. In the light of that system of divinity 
which I now am satisfied is (in the main) the truth, 
I see the ever blessed God on the throne of the uni- 
verse, doing all his pleasure — and although multitudes 
of men and devils raise their hearts and hands in re- 
bellion against his government, and bring upon them- 
selves swift destruction, yet am I sure that his counsel 
shall stand, and that he will conduct and overrule all 
things in the moral and natural world, to his own glo- 
ry and greatest general good of intelligent creatures. 
Although clouds of darkness may be round about his 
throne, and although there may be many things in his 
works, dispensations and ways, that to me, a poor fi- 
nite creature, are incomprehensible, yetl^eing assur- 
ed that the Judge of all the earth will do right, that 
he is not only infinite in wisdom, omnipotent in pow- 
er, omniscient and omnipresent, but also infinitely 
good and benevolent, I learn to receive implicitly 
what he has taught me in his word, without cavilling, 
and to bow in willing submission to the dispensations 
of his providence. I mean particularly in res{)ect to 
those things which Arminians and others conceive, as 
they say, to be so intolerably awful, viz, God's deal- 
ing differently with men for his own glory and the 
general good of the universe, although he deals unjust- 
ly by none. 

I feel, I know, to be less than the least of all saints, 
X 



27S LIFE OF RAY POTTER; 

the mQst sinful, unworthy wretch who ever lived, hay- 
ing requited the Lord with the vilest ingratitude for 
blessings, great and innumerable, which I have con- 
stantly received, from my birth to the present moment ; 
sinned against light and knowledge, and that too 
against a God who has been gracious to me in deliver- 
ing me in the day of trouble, when I was ready to sink 
to ruin forever, for which I know I deserve th^ lowest 
hell, and on account of which I frequently cry out, 
«' O wretched man that I am, who shall deliver me 
from the body of this death ?" Yet notwithstanding 
this, I do rejoice that the " Lord God omnipotent 
reigneth," and am willing to be in his hands for life 
and death, for time and for eternity ! 

How is it possible for a saint to have comfort, in 
view of future scenes, according to Arminian senti- 
ments ? Suppose that it is promised in the word of 
God, that Jesus shall reign from shore to shore, that 
his kingdom shall ultimately prevail, and fill the 
whole earth? — yet are these things promised any more 
positively than that his sheep shall never perish ? — 
Surely not, why then may not one fail as well as the 
other 1 Why not say that Christ shall reign in the 
earth, and that the knowledge of God shall cover 
the earth as the waters do the sea, '' IF" men will 
submit to him ? but it is doubtful whether they will or 
not, and consequently it is altogether uncertain wheth- 
er the stone which was cut out of the mountains, with- 
out hands, shall fill the whole earth, or not; or in- 
deed, whether Christ to-morrow, or next year shall 
have one single subject or not on the earth— for as 
for obtaining new ones, he may offer salvation to this 
individual and he may refuse, to another who also 
rejects, and so on through the whole, and be univer- 
sally spurned ; and as for those who have become 
Christians, one may fall away, and another, and so on 
with the whole ; Christ be left without a seed — the 
church exterminated from the earth — the wicked tri- 
umphing and the devil reigning. I do not in this, 
draw wrong inferences from their premises — these 
things are a fair deduction— and now I say what com- 



LIFE OF RAY POTTER. 279 

fort to holy beings can there be in such sentiments 1 — 
But the fact is, pious iVrminians do not stick to their 
text — but in their prayers, and anticipations of the 
future blessedness of gospel times, they unreservedly 
acknowledge, and take comfort from the system, 
%vhich, in their heat of controversy, they say they 
hate — that is, that God will have a people, that the 
heathen shall be given to Christ for his inheritance, 
and the uttermost ends of the earth for his possession;, 
that God reigns and will reign and do all things well ; 
that his providence is universal, even to the number- 
ing of the hairs of our heads, and that not a sparrow 
falls to the ground without him. 

It seems to me infinitely desirable that the people 
of God try to meet and unite on bible ground. That 
every one take his bible, with a mind open to convic- 
tion, and read it prayerfully; beseeching Him whose 
Spirit dictated the writing of it, to illuminate his under- 
standing and open to him the scriptures — for every 
que to hunger and thirst for truth, and labour to know 
it, and dig for it, as for a hidden treasure. Dr. Scott 
tells us that he read the bible much, on his knees, 
while he was passing from the maze of error and false 
<!octrine, to the views of doctrine in which he ulti- 
mately became established. 

All denominations are praying for the watchmen to 
see eye to eye, and for all the people of God to be uni- 
ted. Now let me ask if there be not generally a con- 
tradiction in their conduct to their prayers? It is 
not likely to me that any denomination, as a denom- 
ination, stand perfectly righjt, botli in doctrine and or- 
dinances, as thej should stand ; and yet their attach- 
ment to their party seems to shut their eyes and ears 
to all which may be scripturaiiy and reasonably al- 
ledged against their sentiments. Let it be remem- 
bered that when Christians unite in the days of the 
millennium, that it will be in the truth. While, there- 
fore, we pray for the coming of the Lord, and for the 
destruction of anti-christ, for the dispelling of the 
clouds of error and superstition, and the glorious 
^spread of gospel truth in its native simplicity and pu- 



2S0 LIFE OF RAY POTTER^ 

rity — how important that we do not oppose that verj 
truth which we say we wish to prevail, and advocate 
error, while w^e deciaim against it. Every person 
should believe for himself. We are commanded to have 
our loins girt about with truth, iliat we may be able 
to stand in the evil day, but if we take religious opin- 
ions at wholesale from others, without even examinin^r 
them ourselves, and seeing ivJiy they are so, we shall 
not be found in this condition, but be tossed on an 
ocean of uncertainties in the trying hour. Now 
the bible, as it respects the fundamental doctrines 
which it contains, I consider a very plain book — •> 
but the truth, every part of it, is so contrary to the 
carnal heart, that where it is plainly exhibited in 
the bible —yes, as plainly as the sun ever shone, we 
frequently say we don't understand it. If we did not 
know that the heart of man is depraved, oppos- 
ed to God and deceitful above all things, w:e should 
not believe it possible, if we did not know it to be 
a fact, that men professing to believe the bible to 
be an inspired book, and likewise declaring their 
willingness to acquiesce with all which it teach- 
es, would make such work with it as they do. — 
When we reflect on it, we can but be astonished 
that the Lord bears with men as he does, who profess 
to be his friends, and at the same time appear to 
be determined to argue away the plain import of 
the scriptures, in order to accommodate it to their 
favourite notions and preconceived opinions. 
. How I ever got along as I did with Arminianism 
so long, with the bible in my hand, whidi so evi- 
dently condemns it, 1 can hardly conceive. Armin- 
ians say the bible teaclies their doctrine — and there 
is no doubt but what it does, so far as they believe 
the truth, and no farther. They say that the bible 
teaches that Christ has made an atonement for the 
sins of the whole world: Very well; we grant it as 
readily as they do, and perfectly agree with them in 
sentiments, that whosoever will come, may come, «fec. 
But is this «// which the bible teaches in relation to 
this subject? I say not. The bible also teaches that 



LIFE OF RAY POTTER. 281 

notwithstanding the atonement is general, and mer- 
cy offered, freely offered to all, yet, that man is so 
desperately wicked and opposed to God that not one 
will accept of salvation, unless God bring him to the 
feast — that is, make him or cause him to be willing 
to be saved in God's appointed way. And here 
they fall short, or will not give consent to all scrip- 
ture, and when they come to the doctrine of falling 
away, they reject scripture, although it may not seem 
to them that they do. 

My principal design in writing this work, is to en- 
deavour to show the fallacy of that doctrine. Since 
I have become convinced that it is erroneous, I have 
felt an inexpressible strong desire that others who are 
entangled in it may also be convinced of their mistake. 
I hope that what I have written will be read with 
candour by my Arminian brethren, and as they read 
that they will give way to reflection. I hope that I 
have not written any thing which may unnecessarily 
injure the feelings of any one. I wish well lo Mount 
Zion and all the children of God. I consider the 
doctrines which I have advanced and vindicated to be 
true, and those which I have opposed, more or less 
false ; and I hope that my honestly stating this, and 
also using what argument I could in support of the 
position which I have taken, will npt be construed by 
those who are of a different opinion, as implying a 
disposition to injure any person, but rather from a 
desire to do good to my fellow men. I hope that my 
old acquaintances in Rhode Island and elsewhere 
who may have conceived an opinion that I have em- 
braced some soul-destroying, wicked doctrine, in the 
change which has taken place in my mind, will take 
care to examine my sentiments critically /OiXid faithful- 
ly^ as I have stated them in the foregoing work, and 
not prejudge them beforehand, or hold on upon their 
prepossessions in opposition to scripture, reason and 
plain matter of fact. O may this work, imperfect as 
it is, prove a blessing to the souls of men and tend to 
the glory of that grace which I trust has made the au* 
X2 



282 LIFE OF RAY POTTER. 

thor accepted in the beloved. With these desires I send 
it out into the world, realizing that I am rapidly hasten- 
ing on the journey of life, and that I must soon make my 
exit from time into eternity! I implore an interest in 
the prayers of the reader, if he has access at the throne 
of grace. Those who have had similar trials know how 
to sympathize with me when men hate me, because I 
tell them the truth. If I know my own heart I feel no 
angry, malicious, revengeful disposition towards any 
living mortal. If any have injured me, I pray God to give 
them repentance, free forgiveness and eternal life. If 
I have injured any, which I undoubtedly have, and 
sometimes perhaps when not conscious of it, I earnestly 
entreat forgiveness of God and them. If any should 
take the trouble to peruse this A^olume, w^ho never 
knew the joyful sound of salvation, nor the Saviour's 
pardoning love, O, may a gracious, and sin-forgiving 
God make it a blessing to their souls, which are immor- 
tal, and which shall never cease to exist. How valua- 
ble the soul, how important to be prepared to die! Let 
me tell the unconverted reader that there is a divine 
reality in the religion of Christ. It is admitted that 
many of us who profess to be Christians, dishonor our 
profession and give the world an occasion by our walk 
and conversation to conclude that it is all a fiction and 
delusion. But however this may be, yet after all, the 
bible is from heaven, there is pure and undefiled relig- 
ion in the world, and God has still a people who are 
zealous of good works. We must be born again, or 
never enter the kingdom of heaven, if we die in our 
sins we shall be miserable in hell forever and ever I 
The door of mercy is wide open, flee for your life, while 
there is time. '' Behold now is the accepted time ;''— 
'' Behold now is the day of salvation," — " O that they 
were wise, that they would consider this, that they 
would remember their latter end." 

It seems to me important that we understand the 
signs of the times. I consider that there never was a 
time in which the admonition of our Lord demanded 
more serious attention: *' Watch and keep your gar- 
ments." I think it evident that awful judgments ancf 



LIFE OF RAY POTTER. 283 

calamities will soon visit the world generally. It is and 
has been the opinion of many who have made prophe- 
cy a study, and I think with good reason, that the 
sixth vial of God's wrath has for some time been run- 
ning, the principal effect of which is the wasting away 
of the Ottoman empire. Do we not see its accomplish- 
ment? Perhaps that vial soon shall have run out : 
Then we look for the seventh vial, which will, I think, 
not consist in some local judgments, affecting some 
particular nation or empire, but will reach the whole 
world, and more or less affect all the nations of 
the earth ; or rather the kingdom of Satan universally. 
It is said to be poured out into the air — Satan is also 
said to be the Prince of the power of the air, and all 
men breathe the air. The other vials were more local. 
This nation has as yet escaped national judgments ; 
but let us not suppose that we shall not yet be visited. 
I conceive that many have very wrong ideas in respect 
to the manner in which the latter day glory of the 
church will be introduced. They seem to plainly 
imagine that the world will keep growing better and 
better, and the present inhabitants perhaps generally 
reformed, and that the benevolent plans of the present 
day, with additional exertion will evangelize the world 
and introduce the Millennium. There is no danger, 
to be sure, of Christians doing too much in spreading 
the gospel; and they may rest assured that for every 
exertion from a right motive, to build up the Redeem- 
er's kingdom in the earth, they shall have a rich re- 
ward — and they may be the means of saving some. 
But after all, I think that we are warranted to believe^ 
from the language of prophecy, that the most sweep- 
ing judgments await the wicked throughout the whole 
earth, before the introduction of the Millennial morn, 
which has ever fallen upon the world since the days of 
Noah. Now observe the following prophecies, which 
I will present as they are transcribed by a writer in 
the Utica Christian Repository, together with some of 
the same writer's remarks occasionally interspersed, 
which it seems to me are very appropriate. 



284 LIFE OF RAY POTTER. 

^^ In the 2d Psalm, the Father says to the Son, ^* Ask of me, and 
I shall give thee the heathen for thine inheritance, and the utter- 
most parts of the earth for thy possession." This is usually con- 
sidered as a promise which relates to the Millennium, and is often 
quoted in prayer as such; but probably in most cases under the 
impression of its being a promise that mankind generally shall be 
converted, and become the willing subjects of the Lord Jesus 
Christ. But this last conclusion must be drawn without much re- 
flection ; for it immediately follows, " Ihou shalt break them with 
a rod of iron; thou shalt dash them in pieces like a potter's ves- 
seL" This is not saving, but destroying them. 

" The prophecy of Isaiah contains much that relates to the Mil- 
lennium. From the 60th chapter to the end^ that appears to be 
the principal subject of discourse. In the 63d chapter, the Church 
asks—'' Who is this that comejth from Edom, with dyed garments 
from Bozrah ? This that is glorious in his apparel, travelling in the 
gieatness of his strength .^" And the Lord Jesus answers^ " I that 
speak in righteousness, mighty to save." Again the Church asks, 
" Wherefore art thou red in thine apparel, and thy garments like 
him that treadeth in the wine vat ?" And he answered, '' I have 
trodden the wine press alone ; and of the people there was none 
with me ; for I will tread them in mine anger, and trample them 
in my fury ; and their blood shall be sprinkled upon my garments, 
and I will stain all my raiment. For the day of vengeance is in 
mine heart, and the year of my redeemed is come. And I will 
tread down the people in mine anger, and make them drunk in my 
fury, and I will bring down their strength to the earth." The year 
of his redeemed, the time of their deliverance and peace, is to be 
introduced by the day of vengeance on his enemies. They are to 
be destroyed, not converted. 

" The same event is thus spoken of in the 19th chapter of Rev- 
elation : " Let us be glad and rejoice, and give honour to him ; 
for the marriage of the Lamb is come, and his wife hath made her- 
self ready. And he said unto me, write, blessed are they which 
are called unto the marriage supper of the Lamb. And I saw 
heaven opened, and behold a white horse ; and he that sat upon 
him was called Faithful and True ; and in righteousness he choth 
judge and make war. His eyes were as a flame of fire, and on his 
head were many crowns; and he had a name written that no man 
knew but he himself: and he was clothed with a vesture dipped 
in blood ; and his name is called the Word of God. And the ar- 
mies which were in heaven followed him upon white horses, 
clothed in fine linen, white and clean. And out of his mouth goeth 
a sharp sword, that with it he should smite the nations ; and he 
shall rule them with a rod of iron ; and he treadeth the wine press 
of the fierceness and wrath of Almighty God. And he hath on 
his vesture and on his thigh a name written, King of Kings ahd 
Lord of Lords. And I saw an angel standing in the sun; and 
he cried with a loud voice, saying to all the fowls that fly in the 
midst of heaven, come and gather yourselves together unto the 
fiupper of the great God ; that ye may eat the flesh of kings^ 



LIFE OF RAY POTTER. 2S5 

and the flesh of captains, and the flesh of mighty men, and the flesh 
of horses, and of them that sit on them, and the flesh of all men, 
both free and bond, both small and great. And I saw the beast, 
and the kings of the earth, and their armies gathered together to 
make war against Him that sat on the horse, and against his army. 
And the oeast was taken, and with him the false prophet that 
wrouglit miracles before him, with which he deceived them that 
had received the mark of the beast, and them that worshipped his 
image. These both were cast alive into a lake of fire, burning 
with brimstone. And the remnant were slain with the sword of 
him that sat upon the horse, which sword proceeded out of his 
mouth: and all the fowls were filled with their flesh." Then fol- 
lows, in the next chapter, the binding of Satan, and the thousand 
years' reign of the saints. The Millennium, then, is to be intro- 
duced by this great and terrible destruction of the wicked, and not 
by their conversion. 

" The same events are connected together, in the G6th chapter 
of Isaiah. '• Rejoice ye with Jerusalem, and be glad with her, all 
ye that love her: rejoice for joy with her all ye that mourn for 
her. For thus saith the Lord, behold, I will extend peace to her 
like a river, and the glory of the Gentiles like a flowing stream. 
As one whom his mother comforteth, so will I comfort you ) and 
ye shall be comforted in Jerusalem. And when ye see this, your 
heart shall rejoice, and your bones shall flourish like an herb : and 
the hand of the Lord shall be known toward his servants, and his 
indignation toward his enemies. For behold the Lord will come 
with fire, and his chariots like a whirlwind, to render his anger 
with fury, and his rebuke with flames of fire. For by fire and by 
his sword will the Lord plead with all flesh ) and the slain of the 
Lord shall be many." 

'' The same events also are connected together in the 24th chap- 
ter of Isaiah. *' Behold, the Lord maketh the earth empty, and 
maketh it waste, and turneth it upside dow^ii. and scattereth abroad 
the inhabitants thereof And it shall be, as with the people, so 
with the priest ; as with the servant, so with his master ; as with 
the maid, so with her mistress ; as wdth the buyer, so with the sel- 
ler ; as with the lender, so with the borrower; as with the taker 
of usury, so with the giver of usury to him. The land shall be 
utterly emptied, and utterly spoiled; lor the Lord hath spoken this 
word. The earth mourneth, anrl fadeth away ; the world languish- 
cth and fadeth away ; the haughty people of the earth do languish. 
The earth also is defiled under the inhabitants thereof: because 
they have transgressed the laws, cJianged the ordinance, broken 
the everlasting covenant." Tlx^refore hath the curse devoured the 
earth, and they that dwell therein are desolate : therefore the in- 
habitants of the earth are burned, and feic men Itft'' A few are 
to be left, who shall be the friends of God. The prophet pro- 
ceeds — " When thus it shall be in the midst of the land among the 
people, there shall be as the slyiking of an olive tree, and as the 
gleaning grapes when the vintage Is done. They shall lift up 
their voice, they shall sing for the majesty of the Lord, they shall 



236 LIFE OF RAY POTTER. 

cry aloud from the sea. Wherefore glorify ye the Lord in the 
fires, even the name of the Lord God of Israel in the isles of the sea. 
From the uttermost part of the earth have we heard songs, even 
glory to the righteous. But I said, my leanness, my leanness, woe 
unto me ! The treacherous dealers have dealt treacherousl}' ; yea, 
the treacherous dealers have dealt very treacherously. Fear, and 
the pit, and the snare, are upon thee, O inhabitant of the earth. — 
And it shall come to pass, that he who fleeth from the noise of 
the fear shall fall into the pit ; and he that cometh up out of the 
midst of the pit shall be taken in the snare ; for the windows from 
on high are open, and the foundations of the earth do shake. The 
.earth is utterly broken down, the earth is clean dissolved", the 
earth is moved exceedingly. The earth shall reel to and fro like 
a diunkard, and shall be removed like a cottage, and the trans- 
gression thereof shall be heavy upon it ; and it shall fall and not 
rise again. And it shall cnme to pass in that day, that the Lord 
shall punish the host of the high ones that are on high, and the 
kings of the earth upon the earth. And they shall be gathered 
together, as prisoners are gathered in the pit, and shall be shut up 
in the prison, and after many days shall they be visited." They 
shall be shut up in the prison, where the souls of the wicked are, 
till the time appointed for the resurrection of the body, and the 
final judgment, when they shall be visited according to their works, 
with their full and final punishment. And the prophet adds, 
*'Then the moon shall be confounded, and the sun ashamed, when 
the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, 
and before his ancients gloriously." Then^ that is, after this gen- 
eral destruction of the wicked from off the earth, the Lord shall 
reign over his people gloriously, and the church enjoy her mil- 
lennial state. 

'^ From these passages of scripture, it appears abundantly evi- 
dent, that the Millennium is not to be introduced, as many expect, 
by the gradual increase of real religion till it fills the \jrorld, and 
brings all mankind under its influence. On the contrary, the great 
mass of mankind, at the time of its introduction, will be enemies to 
God, and will have reached a high pitch of wickedness, and 
will perhaps have nearly swallowed up the true church of Christ, 
and have begun their song of triumph at its anticipated speedy ex- 
tinction, when the Lord will suddenly appear for the deliverance 
of his people and the dismay and overthrow of his enemies. '• As 
it was in the days of Noah, so shall it be also in the days of the 
Son of 3Ian. They did eat, they drank, they married wives, they 
w^ere given in marriage \ until the day that Noah entered into the 
ark ; and the flood came, and destroyed them*ill. Likewise, also, as 
it was in the days of Lot ; they did eat, they drank, they bought, 
they sold, they planted, they builded ; but the same day that Lot 
w^ent out of ^odom, it rained nre and brimstone from heaven, and 
destroyed them all; even thus shall it be when the Son of Man 
is levealed." 

'* Behold I come quickly," saith the Lord, let us lay 
up a good foundation against the time to come ! . 



LETTER TO LORENZO DOW. 



Rev. Lorenzo Dow, 

SIR— A few weeks since, a late publication of yours 
fell into my hands, entitled ''Omnifarious Law Exem- 
plified, or How to Curse, Lie, Cheat, Kill,&c. according 
to Law," and I found by perusing the work that you had 
lectured on what you termed, ''The Law of Nature, 
Common Law, Salt Water Law, Fresh Water Law, 
Jocky Law," and sundry others, and although you did 
not formally mention the "Masonic Law," yet I observe 
that it claimed substantially a prominent feature in your 
book. I readily acknowledge that I was not at all pleas- 
ed with your disquisitions on Masonic Law ; I have 
therefore thought it expedient to suggest to you a few 
thoughts, to which I beg your candid attention. 

About eight years since, I took one degree in specu- 
lative Free Masonry — to this step 1 was urged by those 
who prof ess ed to be my friends, and although I acknowl- 
edge, that all tilings considered, I consented to go for- 
ward and join the fraternity — yet I am confident that I 
never should have taken this step, but for the earnest 
entreaties of others, and the representations which 
were made to me by Masons, in respect to the institu- 
tion, exalting it very highly in the scale o^ pure morality^ 
as an handmaid to religion — benevolent in its objects, 
and also a source of great information in respect lo 
some diflnicult subjects in the Old Testament, &c. I 
accordingly went forward, as already observed, and was 
initiated^ I do not now distinctly recollect one single 
specific idea that >!vas then taught me in relation to the 
principles of masonry, but the obligation to keep what 



14 LETTER TO LORENZO DOWr 

was taught me secret, and the penalty in case of break- 
ing that obligation, I do remember. I never, after leav- 
ing the lodge, gave the sign of an entered apprentice, 
nor do I think that 1 could have given it one hour af- 
terwards, correctly. I was tried by a Master Mason on 
this, some three or four years ago, and could not recol- 
lect scarcely any thing at all on the subject. I do not 
know that at the time, I conceived that there was any 
thing very iniquitous in the principles inculcated in the 
first degree- — but I was considerably tried in respect to 
the manner in which I was inducted, the obligation 
which I had taken, and the penalty of that obliga- 
tion, &c. This I mentioned to a Royal Arch Mason a 
few da}'S afterwards, and being also disgusted with the 
conduct of some Masons, in relation to other subjects, 
I went no further. 

Some three or four years since, before the Morgan 
excitement commenced, I was advised by some of my 
masonic friends to advance, and tiiought that 1 should, 
but in the providence of God was prevented, for which 1 
now feel thankful. 

The secrets of Masonry," therefore, excepting the ob- 
ligation and penalty, I shall never reveal, from my own 
personal knowledge, for I cannot, if so disposed, having 
no distinct recollection of them. Since the great ex- 
citement on the subject, I have had very serious exerci- 
ses in relation to the course which duti/ dictated for uie 
to pursue. Nor did I become settled in my determin- 
ations until the perusal of your pamphlet last week, 
entitled " Omnifarious Law Exemplified.^' I had in- 
deed before, when I had heard "Anti-Masons" con-', 
demned by wholesale, as men of no principle, vagabonds, 
perjured wretches, &lc, by some Masons, been almost 
ready to come out and bear my testimony against such 
unhallowed conduct ; yet the reflection that many valu- 
able members of society were numbered among Masons, 
with many brethren in Christ, whom I highly esteem- 
ed, whose feelings would undoubtedly be hurt in conse- 
quence of such a course, togethier with the great ques- 
tion whether it was duty or not, and in addition, I must 



LETTER TO LORENZO DOW. 3 

also own the fear of man, of reproach, and of slander, 
being also thrown into the same scale — it preponder- 
ated in favour of silence. But when I came to per- 
use your book, just now alluded to, and find such lan- 
guage as this, evidently alluding to all who had renounc- 
ed Masonry, viz. " Those persons who publicly avow 
that they are perjured men, or else impostors^ can have 
no claim to public confidence ; but must appear in their 
true character as liars, taking their loordfor it ; which 
is doing them true justice ; of course, having destroyed 
the force of moral obligation from their minds, what 
trust or confidence can be placed in them? Methinks 
they must feel like Cain ! Afraid of their lives ! afraid 
of men — and go into voluntary exzYe." I say, when I 
come to read this, together with your giving Anti-Ma- 
sons the characters of Judas, of the Pope, of the Inqui- 
sition of Spain, &;C. ^' I then ' believed,^ and therefore 
^ wiir I speak, ^^ If you ask me what I believed, I will 
frankly tell you that I believed and felt fully satisfied 
that you were advocating a bad cause, which I also expect 
to make appear in the sequel to every candid reader who 
may yet entertain any doubt at all on this subject. Be- 
fore I proceed, however, suffer me to remind you that in 
early life, and in more advanced years, I entertained for 
you great veneration, for your apparent disinterestedness 
in the cause of God and humanity ; and although I be- 
came, some time since, satisfied that you were erroneous 
in respect to some of your theological ideas, yet I still 
highly esteemed you as a Christian and a man ; nor do 
I yet denounce you as entirely destitute of true religion. 
Yet that the stand which you have taken, in respect to 
the subject of Masonry and Anti-Masons, is obnoxious 
to truth — the law of love — the law of Christ — the com- 
mon law^ — the law of nature — and, wrong in the 
sight of nature's God, I do not doubt. Whether it be 
inconsistent with masonic law, or their law of oaths, is 
another question, which may be more fully developed 
in the sequel ; yet one thing is sure with me, that you 
ought to be reproved in the sight of heaven and earth, 
for the statements which you have made in relation to the 
Y 



4 LETTER TO LORENZO BOW* 

subject in question ; and the more so, as you have pos- 
sessed a considerable degree of influence with many 
in our country. O Lorenzo, is this you, *You, who 
have complained so much of persecution — You who 
have wrote so much against bondage, ecclesiastical and 
political. I say, is this you, now denouncing Anti-Ma- 
sons by wholesale, and comparing those who have re- 
nounced Masonry, without any qualification, to Judas, 
Iscariot, Cain, &c. and representing them as liars, who 
'' have destroyed the force of moral obligation on their 
own minds," perjured persons, d^c. In the name of 
justice, in the name of truth, in the name of virtue, in 
the nameof religion, and of religion's God, I beseech 
you to forbear. 

But I wish to call your attention more directly to 
the merits of the cause at issue between us. And I 
begin with this question — this plain question — this 
question which needs no sophistry to state, nor more 
than ordinary intellect to understand it. — " If a man 
promises to do wrong, had he better keep his promise 
or break it 1" Or which is the same thing — " if he 
take an oath to do wrong, had he better persist in his 
oath or renounce it ?" 

Now you, and every other man, woman and child 
who have any conception of the immutable difference 
between right and wrong, know that there is but one 
plain correct answer to these questions; and that is, that 
it is an obligation that we are under, a moral obligation^ 
, an obligation to our God, to our country, to our fami- 
lies, and to ourselves, to renounce doing that which 
is wrong, however we may have previously, " awfully^^ 
(I think this the most applicable term,) promised 
that we would not. And if the circumstances attend- 
ing making the prom^e independently of that which it 
binds us to do, renders it iniquitous in taking or re- 
taining it, we are bound to renounce or denounce our 
conduct in that also. This is the truth, Lorenzo, 
fl;^and you cannot deny it. Deny it if you can ! 
You dare not deny it directly, but you do deny it indi- 
rectly. You deny it in your statement which I haye 



LETTER TO LORENZO DOW. 5 

already quoted. You represent those who have re- 
nounced masonry as the most vile wretches on earth, 
and solely on this ground too. Yes, although their 
character in every other respect may be as unspotted 
as the clearest and brightest luminary in the heavens, 
yet this^ in your estimation, (and I am sorry to say that 
the same spirit appears to be manifested by multitudes 
of the craft,) is enough to damn him to the lowest hell ! ! 
This is enough to constitute him a traitor — " a per- 
jured wretch ;" to fix upon him the character of '' be- 
ing dead to the force of moral obligation ;" " unwor- 
thy of public confidence ;" ''a Judas, and a liar." — 
Lorenzo !— there is a righteous God, and there is an 
awful judgment, unto which you and those who are 
coadjutors with you in this work of defamation and 
slander, are fast approaching ; where you will meet 
those which you have indiscriminately condemned as 
being actuated by the basest and vilest of motives, for 
having renounced masonry, face to face, before an 
impartial, heart-searching God, and it is possible that 
you will then find that instead of bearing the charac- 
ter which you now give them, and instead of having 
been actuated by the motives which you impute to them, 
they will appear clothed in white raiment, having 
come up out of great tribulation ; and that in renoun- 
cing masonry they discharged what they considered a 
duty, and to answer a clear conscience to their God. 

Do you not suppose, Lorenzo, that admitting yoz^ 
think there is nothing in the oaths and principles of 
masonry that need disturb the mind of a Christian 
who has become a member of the fraternity, yet that 
some may honestly conclude that there is in their judg- 
ment, and so renounce it from principle? Undoubt- 
edly. And undoubtedly \nQi\ have renounced it from 
such a conviction and principle ; men whose charac- 
ters for truth and veracity, for morality and religion, 
will not probably suffer, either in competition with 
your own or any other steadfast mason in all Chris- 
tendom. 

But the cause does not rest here ; on the supposition 



b LETTER TO LORENZO DOW. 

of those who have renounced, having put a wrong con- 
struction on masonry, and drawing wrong inferences, 
which have troubled their minds — but 1 shall show you 
plainly that the oaths or obligations of masonry are bad, 
and of course not morally binding on those who have 
taken them ; and this from my own personal hioioledge 
sufficiently, but more abundantly from the testimony of 
others who have travelled farther into the mysteries of 
the sequestered region. And, 1st, no man has a mor- 
al right to put his life in jeopardy, as masonic oaths 
bind him to do. That the masons have a law the pen- 
alty of which is death, I think you will not pretend to 
deny, and there is no rational doubt but that one man 
at least has had this penalty inflicted upon him ; and if 
it be a good thing to cut a man's throat from ear to ear, 
for revealing the secrets of masonry, why then, masonry 
so far is a good institution ; but if it be a bad thmg thus 
to murder a man, then to be sure masonry is a bad in- 
stitution ; for that it is a legitimate consequence of ma- 
sonic oaths, I do most solemnly declare, and you know 
it, and every other mason. Now is not this the mason- 
ic law; that you shall not reveal the secrets on penalty of 
having your throat cut, and is not that penalty according 
to the principles of masonry considered a just one 7 If 
not, why do they annex it? Does it mean nothing ? — 
then why do they go through with such solemn mock- 
ing? Make a man promise under di penalty, and at the 
same time mean no penalty? and all this as in the pre- 
sence of God, calling him to witness? If you turn it 
that way it is enough to blast the institution in the view 
of disinterested and candid men, to call on God to wit- 
ness a thing, which, at the same time you are not sin- 
cere in, and do not mean. How far do you think this 
falls short of horrible blasphemy, and what kind of a good 
institution is this, that brings men into such a posture 
as they are placed to take upon themselves the obliga- 
tions of masonry, when at the same time they do not 
mean as they say, but thus mock God and take his name 
in vain? 

So that, although you say cutting a man's throat is 
not the penalty of the masonic law, you do not help it 



LETTER TO LORENZO DOW. 7 

micli, for you thus make it o:it that they engage ia aw- 
ful blasp'iemoas mocking, worse than profane swearing. 
Bat the legitimate penalty of the masonic law is death; 
and yon know it, and every other mason, and now 
mark what f say, if it be right for a person to pat him- 
self under such a penalty, it is certainly right that the 
penalty should be executed in case of transgression ; 
QJ^chis is the truth, Lorenzo, and you cannot deny it. 
Novv masons say that if Morgan is murdered^ some de- 
luded fanaticks among the masons murdered him, as 
it is inconsistent with the principles of masonry. But I 
say that his murder was the legitimate consequence of the 
oaths of masonry, and the only excuse for the generality 
of masons, is, that they do not live up to their laws and 
principles, This constitutes the shame ofthe profes- 
sors of the Christian religion, that they do not Ywo. up 
to their principles, but in Masonry it affords their only 
excuse. In speaking of Morgan, you say, ^' perhaps 
that some called masons have murdered him,'"' &/C. 
Now I say that the masonic law condemns him to death, 
and if he be murdered, masons must either go counter 
to their law and principles, or say amen to his death. 
This is a plain case. Thanks be to God that we have 
reason to believe that there are hut few of them in the 
thing, that would be willing to walk by masonic rules, 
but no thanks to the institution for it at all. It is evi- 
dent then that the promise is a bad one in the outset ; 
and consequently instead of being morally binding it ought 
to be renounced and repented of without delay. But 
2ndly, I wish to mention another thing ; the principles 
of masonry are bad, if we may put any confidence in 
hundreds who have renounced it — they are completely 
anti-Christian. Mark that in one of their obligations 
in case ofthe failure of any member to keep the secrets 
inviolable ; masons are bound as follows : *' You further 
swear that should you ever know a companion violate 
any essential part of his obligation, you will use your 
decided endeavours by the blessing of God to bring 
such a person to the strictest and most condign pun- 
ishment, agreeable to the rules and usages of our most 
Y3 



8 LETTEk TO LORENZO DOW. 

ancient fraternity, and this by pointing him out to the 
world as an unworthy and vicious vagabond, by oppos- 
ing his interest, by deranging his business, by transfer- 
ring his character after him wherever he may go, by 
exposing him to the contempt of the fraternity and of 
the whole world, but of our illustrious Order more 
especially, during his whole natural life.'' This is a 
part of the obligation of a Knight of the Red Cross, 
and as you have taken all the degrees in masonry, 
undoubtedly you know something about it. Need 1 
say there never was a much more pernicious princi- 
ple than this obligation involves, nourished in the 
breast of the devil himself? Is this s. good institution 
that binds its members to such doleful work as this 1 
To injure a man in his property and character, and 
that too as far as it is possible, all the days of 
his life, because he renounces masonry? Is this prin- 
ciple agreeable with the principles and precepts of the 
Christian religion ? All which I have to say, if this 
be religion, then the devil is a Christian 1 You know 
that it is completely anti-Christian ; for the Christian 
religion teaches us to love our enemies, and to do 
good to those who injure us ; but this obligation binds 
its votaries to follow a man, although he may be as 
good a man as ever lived, with the most bitter, unre- 
lenting persecution all the days of his life. Now it 
seems evident to me, that the very principles of this 
oath are manifest in an awful degree by many ma- 
sons, and masons of high standing too, in their con- 
duct towards those who have seceded. Look at your 
book, where you represent seceders as "liars," that 
*' they can have no claim to public confidence,'' 
^* that they have destroyed the force of moral obliga- 
tion on their minds," and '* think they must feel like 
Cain, afraid of their lives ! afraid of men — and go 
into voluntary exile." Now here it is acted out, Lo- 
renzo ; such talk is an abomination in the sight of 
God ; nevertheless, I acknowledge it to be perfectly 
consistent with the masonic creed. Now that some 
wicked men have renounced masonry, I will not dis- 



LETTER TO LORENZO DOW. 9 

■ 

pute ; bat that does not prove that this thing was bad, 
viz. renouncing masonry, any more than it proves that 
it would be a had thing for a man who could not be 
considered in all respects, a good man, to save your 
life if it were in danger. 

But to say that ma»^y good men have not renounced 
masonry, is what you, nor all the masons in Christ- 
endom, cannot make me believe. There has been 
but one man, that I know of, that has renounced ma- 
sonry, in these regions, and of him or his character, 
I knew personally, nothing at all ; I know, however, 
that he reaounced it on his dying bed. But there are 
men, not far from here, who have renounced it, who, 
if their neighboicrs can be believed, are men of un- 
blemished characters for morality and piety. I will 
mention the Rev. Mr. Smith, a Congregational min- 
ister in Fall-River. Now I, myself, have heard ma- 
sons who knew him well, not a year ago, speak in the 
highest teriiis of him as a Christian minister and a 
gentleman. But now according to your book, accord- 
ing to the masonic creed, he must be looked upon as 
a perjured wretch, or an *' impostor, a liar, unworthy 
of public confidence, must feel like Cain, afraid of 
his life, afraid of men, and must go into voluntary 
exile." He may be afraid of his life, and there would 
not be much wonder if he were to lose it, considering 
the fate of Morgan ; but I do not think he feels much 
like Cain ; but more like righteous Abel ; at any rate, 
I think his case assimilates more to that of Abel's 
than that of Cain's. 

I have uuderstood, also, that the Rev. Moses 
Thatcher, of Wrentham, and the Rev. Charles War- 
ren, of Attleborough, have lately become seceders. — 
Men, I believe, of unspotted characters. Besides 
which, I hear of numbers in other parts. Yet, how- 
ever, these men may be real Christians, men of God, 
and renounce masonry because they conceive it their 
duty ; yet, according to your book, they are Judases, 
Cains and liars. Lorenzo, you are in this, advocating 
the cause of the devil, undoubtedly ; but, however, it 



10 LETTER TO LORENZO DOW. 

is consistent with your obligations as a mason ;— 
therefore, the principles of masonry are bad, and of 
course, instead of a man's destroying the force of 
moral obligation on his own mind, by renouncing it, 
he is sacredly bound to renounce it, by the moral law 
of God. 

Now we have scripture testimony directly in point. 
Take the case of the two young men, mentioned by 
our Saviour ; one promised to obey his father, but 
the other pro fill sed that, he would not ; yet he afterwards 
repented, broke this bad promise, and went and did 
the thing which he said he would not do ; and you 
know that this was approved by the Son of God him- 
self. Take also the case of Herod, and you know 
that he ouo^ht not to have kept the promise which he 
made, and which by keeping, he murdered one of the 
best men that ever lived. This you cannot deny, and 
yet you maintain that Masonic oaths must be kept, 
when it is evident that they are bad ! What consis- 
tency. Men have undoubtedly done wrong ia taking 
them, and of course they should confess and forsake. 

I have not gone minutely into an investigation of 
the principles involved in the first degrees, but they 
are sufficiently bad when fo\\o\\e([lo Xhe'w legitimate 
consequences^ especially some things in the Royal Arch 
degree, to be reprobated and discountenanced by all 
good men ; and the only reason I consider why all 
good men who are Masons do not secede from the in- 
stitution is for the want of a thorough and impa^^tial 
examination into its principles and tendencies. It is 
not disputed but what Masons, as a body, taken col- 
lectively, are as respectable citizens as others ; but if 
they walked by Masonic rules^ most certainly they 
would not be, but would act out the very spirit of Sa- 
tan. There is also a kind of a spell put upon them by 
their obligations, which seems to prevent free investi- 
gajion. They feel forbidden to even examine, or in 
the least call in question the articles of their 
creed. They have taken it by the ** lump," with an 
assurance that it was good, and they have sworn to keep 
it ; and now they know not what to do but to hold on. 



LETTER TO LORENZO DOW. 11 

Now this assurance made to candidates before they 
take the obligations of Masonry, is another thing 
which [ wish to consider. They are assured that there 
is nothing in Masonry contrary to their religion. — 
There may be nothing in it contrary to the religion of 
some men, who make it their business to point out 
good men as vicious vagabonds, derange their business, 
and ma\e them, if possible^ objects of the contempt of the 
whole world — but there is something contrary to the 
religion of the bible, as I think I have already sfiewn. 
This, therefore, is a false assurance, and consequent- 
ly those who are thus induced to join it, are warrant- 
able in renouncing it, if they find it different from 
what it was represented. 

Your attempt to make us believe that the bible has 
been preserved in the world by Masons alone, is 
enough to make a man laugh and cry at the same 
momenl. It is all of a piece, however, with attempts to 
make people believe that John the Baptist and some 
of the apostles were Masons, which is calculated to 
impress the minds of those who are unacquainted 
with the institution, that it is a religious institution, 
&c. I confess that it was here that my mind was first 
brought up to question the good effects of Masonry, 
considering it very probable that many Masons would 
think it religion enough to save their souls, and that 
it was calculated to delude men, and ruin them forev- 
er. Thus it has got hold on the minds of many min- 
isters of the gospel, lately, who have been charmed 
with the representation that it was an handmaid to 
religion, threw great light on the scriptures of the 
Old Testament; and, indeed, that there were some 
parts of the scriptures which it was impossible to un- 
derstand without being a Mason ! Gratuitous initia- 
tion being offered them, they have rushed into the 
lodge rooms, by the permission of the Tyler, and after 
passing through a scene of " bodihj exercise,'''' most 
consummately foolish, not to say awfully blasphemous, 
they have come out, under an oath, to keep their dis- 
appointment an inviolable secret, on penalty of being 
killed. Others, seeing ministers growing loise so fast. 



12 LETTER TO LORENZO DOW. 

and considering it a good institution, because good 
men went into it, have followed suit, and thus minis- 
ters and people have been caught in the snare, and if 
nothing else prevents many of them from renouncing, 
in my humble opinion, the mortijication of owning be- 
fore the world that they have been made such great 
fools of, is more than they can well endure. It is no 
small thing to come down, from being a Master, 
Knight, High Priest, King, &c. to the humble station 
of a common man. 

But suppose, Lorenzo, that you could make it out 
that the Masons existed as long ago as the days of 
the Babylonish captivity, and that the bible was pre- 
served by them; what does this prove? Does it follow 
of course that the institution is a good one.^ If so, then 
it follows by the same parity of reasoning, you might 
prove that every man who keeps abible in his house, is 
a good man! And you will not dispute, I think, but what 
some who have renounced Masonry, if not all, keep 
the bible in their houses; soaccordino; tothisars^ument 
they must be good men, notwithstanding you pro- 
nounced them unworthy of public confidence, impos- 
tors or liars, having destroyed the force of moral obli- 
gation on their minds! Well, what next — why, you 
dreamed of Masonry before you became one ; yes, 
and when I was a little boy I dreamed that the pig 
threw down the pen and got out, and it came to pass 1 
and what of that .^ But it seems to me that you would 
have us think that this dream is rather an evidence of 
the divine approbation of Masonry. But don't you 
think that although some dreams may be from the 
Lord, yet that Satan very often troubles men in their 
sleep, and injects dreams into their minds. I believe 
this is almost universally admitted by divines. I think 
it was admitted by Messers. Wesley and Fletcher, and 
I think, also, you will, without hesitation, admit the 
idea as reasonable. And how then do you know but 
that the dream was a plan of the devil to lead you, in 
your old age, into a snare 1 Do you think the devil 
don't know what goes on in the lodge room 1 and 



LETTER TO LORENZO DOW. 13 

could he not whisper it to you in a dream 1 I should 
think this worthy of attention — at any rate, if you 
dream forever that Masonry is an excellent institu- 
tion, I shall only consider them as idle dreams. But 
what next 1 You seem to intimate that Anti-Masonry 
proceeds altogether from selfish or political motives. 
Of this you have no proof at all — for if some^ or even 
the majority oppose Masonry from such principles, it 
no more proves that Anti-Masonry is bad, than be- 
cause many profess to be Christians from bad motives, 
proves that religion is bad ; Q^i/^this is the truth and 
you cannot deny it. 

Finally, on the whole, whatever respect I may have 
for many Masons, as men, and many too in this vil- 
lage, and however I do believe that they have never, 
many of them, walked by the rules of the society ; 
yet as to the principles of the institution, I must ac- 
knowledge that I consider them bad, and if Morgan 
is murdered according to Masonic oaths, stained with 
blood ! And it becomes us most certainly to remem- 
ber that if this be the case, and if God be righteous, 
"an inquisition will be made" on the institution *'for 
blood," and thosie who, with their eyes open, hold on 
upon and advocate it, must abide by the consequences ! 
For my own part, viewing it as I do, I feel it my du- 
ty thus publicly to declare that I dissent from it alto- 
gether. This, indeed, I have for a long time done, 
in a more indirecf way ; but it seems to me that duty 
requires that I should be more explicit than I have 
been. From the fate of others I may well calculate 
on my own. Yet nevertheless, let Masons point me 
out as a vicious vagabond, and endeavour to hold me 
up to the contempt of the whole world ; yet I have a 
peace which they cannot take away, and moreover I 
have a hope which is like an anchor to my soul, that 
I shall soon be beyond the reach of Masonic ven- 
geance; if they should endeavour to pour it out upon 
me, even in the realms of bliss, where '* storms of 
malice never blow, and where temptations never 
come." 



14 LETTER TO LORENZO DOW. 

I conclude by remarking, that I hope you will not 
go down to the grave, persisting in the remarks which 
you have made in respect to seceding Masons — for 
' let me tell you, that you and others, by such asser- 
tions, may plant thorns in the dying pillow! There 
is a righteous God, and by him we shall soon be ar- 
raigned to answer for the deeds done in the body. O 
may it be your happy lot and mine to be found of him 
in peace ; but how can we expect to die in peace and 
be approbated by our Judge, if we indulge ourselves in 
pouring contempt upon one single saint, and unwar- 
rantably represent him to be like Cain, and a liar, 
having destroyed the force of moral obligation from 
his mind? 

Call and see me when you come this way, that we 
may reason on this subject, face to face. 

Affectionately and respectfully, yours, &c. 

RAY POTTER. 
PaictuchetyJune 4, 1829. 



ERRATA. — Tlie followmg errors having escaped notice, the reader i< requested 
to correct them with a pen on the icarein. 

Page 67,, 4th line from the bottom, ior '» tohrabltP read " toltrablyy 
" 127, 12th line from the bnttem, for " say," rM|d " see." 
'* 140, I8lh line from tho top, for '•'■ from^'''' lead **507ne." 
" 152, at the end of the note, bottom of the page, add " and in the other." 
*' 194, 2d line from the top, for " fAey." read " Ae." 

" 249, about the middle, histead of ''ask a Calvinists," read " ask a CnZr/nwf." 
" 267, 2 1. from top, for " inconsistency^^'* read " inconstancy, '*'' 



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